«c. <<ccc: <«cc 

Clc <ae«CIj OflO 



CcsCoc 



a. CSCC 

C CS.C 

r.ccc 

•:<fCc- 
cc <c c 



jiX.-C'.' **SC. 

-<< cr- «ji 

cc cc-«p 

CgCC «3; 
Cic cc-«fipc 

I cc cc^cc; 

C_ C C .«SGC 

<~ cccc«@r: 






XC-CC 

~cco 

_.3^cc: 

CSCCC 



cc c«cm* 



<ccc_«: 

■ .<cccoc~ 



LIBRARY OF CONGRESS. 



^L 









2 



■2. 



f UNITED STATES OP AMERICA. t\ 



I <CC 
CCC 

<<CCC 
d c 

<§KC 

<S£C 



v c <ccc«rc: 
r .-ccesc.cg 

_rc:<3c 

"" " ■ C c<3CJ' "~ 

_. <C « 

ZZ c coe 

J C"<X:: - 
-C <i«£c* 
':«ir~ Crcs: ■'-< 



^1_ 


■•iCsC; 


■-<£. < 


^:.**Zl 


<?<: 


^CITcc 


*CCC 


..cc. 


CC < 


n #CL_ 


■■ c^c 


4CCT < ^ < 




<cc 

c c 

" c c 

~cc ■■'« 

c'c. < 

cc :..c 
". cc c 

cccr 

p c CX 


' <C< : < 

<3 c 
cc c 

CCr c 

< C 
"O c 
C <C 

< <2 

c < 

• o;< 


cc «c 
<c <Z 

I ;«Cc 
sec <: 


■ ccc c 

■ <lCC 4 

" <c * 


nc"c;< 

CC' 'C< 

-cp<c r . 

C < .■■<: 









■ c 


C3 « 


c < 

cslc 

c:c 




^Cl 


*_ 



J-A CC CCC 

-"C < Of-. .<,< C 

IC <£ CCC 

He- d "C<C 

«3rcc ccc« 
C3T::.a:;.'.<2:< < 

CCC ' 



o Core 

r_. ccc 
c ore 
r: d;c 
ccc 

cz; c~< 
cr ?<s c 

CC< 

,c_C( 

CC 



d : cc 

:c ccc 



. ~i .« c 

OtgC;"; 



<«*r «r~' 



dec: cx 






■■<tv c 



CC < 
ague 

C ' < 



H. <k C C C < 

ICC «o*c 

dec <oo& 
CCA OO 

' <C_C-.e oc 

< ; C<rc ■<- 
<'Cf( GT'd 



«0 



sec: 

CI cc 

<Cc cc 



CcC 

. CI c< 

■ dec 
CcC 

CC 

c c 
C C 

CCC ■ 

ccc 
ore 

cc i- 



ccc 
cccc 



£ .ccc ccec c3H.<c 

^ CCC .*CCC c <3C < C • 

occ :«&cc«! cxd ■ 

■ CC :C'.'C£ CK • 
•■^C.CCKCC C<CC 

CCC '.CCC'" CcC ■■ 

. cc c ■ <cfccck:' cC^ 
ccc *cccc«c Cjx 

' CC: c . ^KC<HT" 'Ccc <L 

ecsre * ccc - :<y< 

'< «C imSSZ: C« l 
z. <ccj'.-<ac:-<:*. ■'< i 
d ■«K3cac: . CCc 
.. c- «^c<3c; ■ c« 
Ogc c «£': «t: : c cc ^ 

CCCC <&<3C C€r 



- cc am ;«cr: 
c cc 

XT Cc 

_jcc c cc 
~:<2c - ' ccc : c-cc 

:• <7:^C <Tc 

:; .<j«c -*- -- 
. CC 

Z C C 
U'C C CfC : 
'CCJ: OC c 
,---< c <?^c 
i< c c 
_C£~C <w<< 

• ; c ^ S etc 

w Cere c*,#- , 



C <3 



<TC 



C : <f < C «r^ 


■-'•■ -^R- 


cc iG&m 
cc <»- ^ 

CC "Cjcc ^ 


_C 


CC? 

rcr <i 

Cc« 


cc c^rar-.^c 


• CC 2 


cc cicc-3k 


:cc c < 


cc cz«c ^ 


Cccc^ 


cc: d-tcic. «i 


c: c c m 


VcC. <Z"c«; * 


«CC(f c* 



1 

c c 
ccc 

c c 

CC 

CC 

L Q c 

,- c c 

cc 



^ c c 

>,C CJC 
^. cc Cc> 
-->« c<c 

C' c c 
br* ? ( C<^5 

— .cc ,ccc«< 
Ccc OtS&c 

^V- . cu- C< <St' ■•■■ ( 
.-p CC<jd< 

<^cc c, c><: ccxgc^c: 
<to.,:x:;c^c.^^<c: 

C: cc. v C (CC^^ « 

lcc< • ccccc 

jc<c . cccaos 
rcc- ctccc 
3 c ■ ccc*a®<c"C 
cccc '. c r c^cc^ : ?.c.c; 
TcCc-'<vCX«C^C 
__ c-c<: c" <c«r«3*«3. <: 

- ' -C-:v ^C-c*35Cf/ . 

^■■c-: C^cagC^:<<^c-w 

C CoC4C«c:^^ cm 
C'Ccc«sMrc><r> c c < 



<3 c 

cc 

c c 

. cc c 

. CC, C 
' cc 

C« r ' c 



SERMON 



DELIVERED 



AT THE CONSECRATION 



THE RIGHT REVEREND STEPHEN ELLIOTT, D. 1), 



FOR THE DIOCESE OF GEORGIA, 



In Christ's Church, Savannah, February 28th, 1841, 



BY THE RIGHT REV. WILLIAM MEADE, D. D. 

ASSI6TAXT BISHOP OF VIRGINIA. 



WITH AN APPENDIX, ON THE RULE OF FAITH ; IN WHICH THE OPINIONS OF THE 

OXFORD DIVINES, AND OTHERS AGREEING WITH THEM, ON THE SUBJECT OF 

TRADITION, ARE CONSIDERED ; AND SOME OF THE CONSEQUENCES 

THEREOF SET FORTH. 



c. 



WASHINGTON : 

PRINTED BT J. AND G. S. GIDEON. 
1841. 



EX 5^ 37 
• M^-2 54-Z 



In compliance with custom, the following letter from the Bishops and other ministers 
present, requesting the publication of this sermon is here prefixed. It is needless to inform 
the reader, that for the sentiments contained in the appendix and notes, the author alone is 
responsible. 



Savannah, Masch 1, 1841. 

Right Rev. and Dear Sir : 

We feel deeply grateful to you for the " godly counsel " contained in your sermon de* 
livered yesterday morning on occasion of the consecration of the Bishop of Georgia. Be* 
lieving that its general circulation would tend to the edification of the church, and desiring 
for ourselves, its possession in a more permanent form, we affectionately request you to fur* 
nish us with a copy for publication. 

L. SILLIMAN IVES, 
C. E. GADSDEN, 
STEPHEN ELLIOTT, Jr, 
EDW. NEUFVILLE, 
JOS. R. WALKER, 
PAUL TRAPIER, 
WM. H. BARNWELL, 
C. C. PINCKNEY, Jr. 
THEODORE B. BARTOW, 
GEO. B. WHITE. 



SERMON. 



These things write I unto thee, hoping to come unto thee shortly. But if I tarry long, 
that thou mayest know, how thou oughtest to behave thyself in the house of God — which 
is the Church of the living God — the pillar and ground of the truth. — 1st Epis. to Timo. 
3d chapter, Hth and 15th verses. 

The Apostolic epistle from which our text is taken, was addressed to 
Timothy, one of Paul's own sons in the faith, while tarrying at Ephe- 
stis, where he had been left to perform some important duties. 

St Paul had himself spent a considerable time at Ephesus, establish- 
ing the church and ordaining ministers, to carry on the work which he 
had begun. More ministers being wanted, and authority needed to set 
certain things in order, instead of writing to the elders already there as 
a body to do what was required, he commissioned his son Timothy who 
though comparatively young, (probably between thirty and forty years 
of age,) was yet so ripe in wisdom, and so eminent for holiness, that " no 
man must despise his youth." This same Timothy was so esteemed 
by the Apostle, that in several of his letters to the churches, he intro- 
duces his name, as though uniting in them with equal authority, calling 
him, " his brother," " his workfellow," saying in one place, " he 
worketh the work of the Lord even as I do, let no man despise him." 
In this epistle he requests Timothy to do the same thing at Ephesus, 
which himself had before done there and elsewhere, and which the 
other Apostles had done in the different churches. It would seem from 
this, that superior authority for certain purposes was not confined to those 
on whom Christ laid his hands, or to him who by lot took the bishop- 



tic, from which Judas fell, or to him (the awthor of our text) who by 
a most wonderful conversion and ordination, was made an Apostle by 
our Lord. 

Though equal gifts and as high an authority in all things may not 
have been given to any others, still very great authority and peculiar 
offices were assigned to some others — as for instance to Timothy at 
Ephesus, and to Titus in Crete. 

It is believed by us, that there never was a time, when there were not 
different orders of ministers in the christian church, as there had been 
by divine appointment in the Jewish. So thought our English 
reformers, who say in the preface to our ordination services, " that from 
the Apostles' times, there have been three orders of ministers in Christ's 
church, bishops, priests, and deacons." 

Some of those who question this uninterrupted succession of different 
orders have expressed the belief, that for a short time after the Apostles 
were withdrawn from the government of the church, or rather while 
they were gradually disappearing, a different method was adopted among 
those whom they ordained, and that perfect equality prevailed. They 
acknowledge, however, that the result of the experiment was so fatal to 
good order, that a return to the Apostolic plan became necessary, and 
that some were appointed to take the chief government, as the Apostles 
were at the first, although not endowed with all the extraordinary gifts 
which were poured out on them. Is there not, however, a strong pre- 
sumption against this (saying nothing of the want of historical proof) 
in the great improbability, that the Apostles, knowing how the divine 
head of the church had so long governed it on a different plan among 
his ancient people the Jews, and having been witnesses to the fact that 
he had set up the new dispensation on that different plan, should have 
silently permitted a change to one which was destined so soon to prove 
ineffectual and injurious? 

Let these few sentences suffice to show our view of the authority on 
which that office rests, unto which we are about to admit a beloved 
brother this day, and concerning whose duties and fearful responsibilities 
it is our part to speak before this assembly. 

Believing, as we do, that Timothy was one of those who formed the 
second link in that chain of rulers in the church of Christ, which be- 
ginning with the Apostles has come down to our day, we must regard 
himself and his office with deep interest, and if there be any instruc- 



tions given him as to his duty in office, by one of those first called, con- 
secrated and inspired of the Lord, how gladly should those who are now 
called to the like ministry, receive the same, and how faithfully should 
they be used on such an occasion. 

Now, such is the document from which our text is taken, and from 
which we purpose to draw our sermon, almost exclusively. 

If any one asks for an account of the powers and duties of those who 
came after the Apostles and succeeded to all the authority which was 
requisite, to the good government of the church, we refer them to the 
things which Timothy and Titus were commanded to do, as the very 
best which can be given ; and we would add, that these were things 
which they could not do, without usurping very high authority, except 
such authority were given them. 

Most valuable, indeed, is this portion of God's word, worthy to be 
added, as it soon was, to those other scriptures which given by inspira- 
tion were so profitable for all the needs and purposes of God's Church. 

If there be any amongst men who think of the Episcopal office, as 
one merely of authority and dignity, having certain imposing ceremo- 
nies to perform, whereby to magnify itself, but being little engaged in 
the ordinary duties of the ministry, let him read the epistles to Timothy 
and Titus, and there see what our office is. 

And if there be any of us who are unwilling to measure our authority, 
and regulate our lives, and discharge all the duties of our office, by this 
rule, woe be unto us; for if our office be a continuation of his, then what 
was said to him was meant for us. And as no priest or deacon, with- 
out peril to his soul, must refuse any duty belonging to his order, so 
must no bishop withdraw from such duties as were enjoined on Timo- 
thy, as he would make full trial of his ministry, and be accepted with 
that faithful man of God. 

Having thus introduced the subject of this day's service, let me now, 
in humble dependence upon the Great Bishop above, endeavor, for my- 
self and my brethren in the episcopate present, (joining as it were our 
hearts and voices in one,) to say something concerning the manner in 
which a bishop should behave himself in the house of God, which is 
the church of God — the pillar and ground of the faith. 

What words are these, my friends ? What solemn thoughts do they 
awaken in the mind ! — How a man is to behave himself in the house of 
God ; not in the house of a ruler ; not in the palace of a king, but in 



the very house of God ! Ah, who will venture into that house ! Who 
shall teach another how to behave in that house ! 

The church of the living God is the house of God. In it are many 
servants holding different offices, the lowest being very high. How can 
one holding the very highest, and entrusted with so many sacred duties, 
behave himself aright, so as to please the Great Master ? Who w r ill even 
undertake it ? 

I do not wonder that, in primitive times, so many fled from the office, 
and that, for so long a period, the awful service of consecration began 
with a solemn protest against the fearful duty put upon the trembling 
man about to be consecrated.* What! have the chief care of the house 
of God — the church of the living God — the very pillar and ground 
of the truth, put upon us, as though by our neglect it might suffer 
and decay ; and thus, not merely the pillar of truth, but the very ground 
on which the pillar stands, should sink, and truth itself be swallowed up 
with the ruins of the temple ! Awful thought ! Who would venture 
to be even a doorkeeper in that house, except necessity were laid upon 
him, and a w T oe awaiting him if he dared to refuse? Who, but for that 
necessity, would not rather take his station with the strong blind man 
of old in the idol-temple, and heaving up the mighty pillars thereof, be 
crushed with the thousands under its ruins, than expose his soul to such 
imminent hazard ? 

But it must be. This work is to be done* Some must do it, what- 
ever be the peril. Let us see how it is to be done. 

That I may not err, let me faithfully select from St. PauPs inspired 
directions to Timothy, a few of those things which are important in the 
behaviour of a bishop in the house of God. 

I. In the first place, it might perhaps be expected that I should begin 
with those things which afe peculiar to the episcopal office — I mean the 
duties of supervision and ordination, which are so evidently set forth in 
these epistles, and which some think we regard as by far the most im- 
portant. But we rather choose the order of God's appointment, as set 
forth in his word. There we find that there are duties belonging to the 
episcopal office common to all of God's ministers, which are more im- 
portant, and usually precede and prepare for those just mentioned. 
Those who succeed to Paul and Timothy in the duties of ordination 
and government, must first like them be examples to the clergy in all 

* Nolo Episcopari. 



things, and especially must give themselves continually to prayer and 
the ministry of the word, as all the Apostles did. 

It is worthy of observation that St. Paul, in each of his epistles to 
Timothy, places his office of preacher first : " Whereunto I am ordained 
a preacher and an apostle, a teacher of the Gentiles in verity and truth." 
Again, in the second epistle, after speaking, as before, of the glorious gos- 
pel of Christ, he says, " whereunto I am appointed a preacher, and an 
apostle, and a teacher of the Gentiles." To preach the unsearchable 
riches of Christ was his first duty and highest honor. For this, neces- 
sity was laid upon him, yea, a woe awaited him if he preached not the 
gospel. See how solemnly he charges Timothy before God and the 
Lord Jesus Christ : " Preach the word ; be instant in season and out of 
season ; reprove, rebuke, exhort, with all long-suffering and doctrine. 
Till I come, give attendance to reading, to exhortation, to doctrine. 
Take heed to thyself and the doctrine ; continue in them : for in so do- 
ing, thou shalt both save thyself and them that hear thee." 

Whether we regard the conduct of St. Paul himself, as to preaching, 
or his directions to Timothy and Titus, or the practice of the primitive 
bishops, or what is written of the episcopal office in the early ages, it 
was eminently a pastoral office, and those who executed it were them- 
selves to feed the people with knowledge and truth. They were the 
chief pastors of churches, having other ministers to aid them in the va- 
rious and weighty duties of office. 

Any arrangement which would seriously interfere with this relation ; 
which would dispense with the duty of preaching, on the part of the 
bishop, or make him cease to be chief preacher among the brethren, (if 
God give the ability,) must be a departure from the original institution, 
and cannot be pleasing to God. 

The Apostles themselves, though the then known world was before 
them as their wide field of labor, were preachers and pastors to the 
churches, and not merely rulers over the other clergy. So may it ever 
be with the chief officers in the church of him who was always going 
about doing good, and preaching to lost sinners. 

The different circumstances of the church in different ages and coun- 
tries must, I know, somewhat modify this relation. In our own coun- 
try, for instance, where our congregations are few in number, compared 
with the surface over which they are scattered, the episcopal office must 
partake more of the itinerant missionary than of the settled pastoral 



s 

character. We trust, however, that, in God's good providence, the fields 
of our labor may be continually decreasing in size, (though increasing 
in fruitfulness,) and giving ample occupation to the husbandmen, until 
the church shall be again more like itself in primitive times, when even 
bishops were exhorted to " neglect none of their flock, not even men 
servants or maid servants, but to call them all by their names."* 

We feel bound to insist on the duty of our bishops being much given 
to the ministry of the word, because we sometimes see a disposition to 
undervalue this appointment of Heaven — this great instrument of con- 
version and salvation which our Lord and his Apostles wielded so 
mightily in the temple and synagogue, the house and the street, the 
field and the mountain, and which the great enemy of the church had 
once well nigh wrested out of its hand, (a) 

* St. Ignatius to Polycarp. 

(a) In the 12th century, a certain writer (Matthew Paris by name) complaining of the 
condition of religion in England, " that faith waxed cold, and scarce seemed to sparkle, 
being almost brought to ashes," says, " that the monks and friars did wholly neglect the 
preaching of God's word, and for that cause, he pretends that a devised epistle was sent from 
hell to the holy fraternity, wherein Satan and all the company of hell did send thanks to 
the whole ecclesiastical order, that whereas in nothing they were wanting to their own 
pleasures, they suffered, by their neglect of preaching, such a number of souls under them 
to go to hell, as no ages past had seen the like. And Robertus Gallus, reputed a famous 
preacher in those times, amongst certain visions of his own, shows us that in those days 
there was scarce any blood or life remaining in the members of the church, as the doctrine 
which was the soul and life of the church, was altered and decayed. " I did pray, (saith he,) 
on my knees, with my face towards Heaven, neere to the altar, at St. James, at Paris, on 
the right hand ; and I saw in the air before me, the body of the only high priest, clad in 
white silken robes, and his backe was towards the Easte, with his hands lifted up towards 
the West, as priests usually stand while they say masse. I did not see his head ; and be- 
holding wishly whether he were altogether without a head or no, I saw her head, leane and 
withered, as if it had been all of wood, and the spirit of the Lord said, ' This signifyeth the 
state of the Roman church.' " ( Via Devia, page 549.) 

The above is taken from an old and excellent writer of the 1 6th century, Sir Humphrey 
Lynde, who, in the year 1630, wrote a work on the differences between the Church of Rome 
and of England, entitling his work, which was in two parts, Via Tuta, Via Devia. It has 
been printed, by order of the Society for the distribution of tracts, in defence of the United 
churches of England and Ireland. A copy of it was sent, some years since, in its fourth 
edition, to each of the bishops of the United States. It appears to be a work of great labor, 
learning, and fidelity, and would bear re-publication in the present day. 

The following remarks on preaching are from Bingham's Antiquities : " St. Chrysostom, 
on the words < He must be apt to teach,' says : " St. Paul converted the world, not so 
much by his miracles as by his continual preaching, and, therefore, a bishop must be able 



A better test of the spiritual condition of the church, we believe, is 
not to be found, than the manner in which this duty is performed. In 
this, as in other things, it will be like priest like people ; and, therefore, 

to exhort by sound doctrine, that is, to preserve his flock and overthrow his enemies ; for 
unless he be such an one, all is lost. For he that knows not how to oppose the enemy, 
and captivate every thought to the obedience of Christ, and pull down the vain imagina- 
tions of men, as he knows not how to teach according to sound doctrine, so he ought to be 
far from the teaching throne, where it is observable that he calls the bishop's throne (an 
elevated place in the ancient churches) the teaching throne, because preaching sound doc- 
trine was so necessary a part of the bishop's office that he could not be without it. St Am- 
brose, also, describing the office of a bishop, does it chiefly by styling it the office of teach- 
ing. St. Cyril also calls the office of bishop the dignity and office of preaching. When 
Maximus, bishop of Antioch, was degraded for his heresy, he was said to " be removed 
from the throne of teaching" — that is, from the episcopal office, of which preaching was a 
special ingredient. Some would have excused themselves from preaching, by saying that 
they would teach the people by their example. To which, St. Jerome replies, " that a 
bishop's innocent conversation, without preaching, did as much harm by its silence, as it 
did good by its example ; for the barking of the dog is as necessary as the shepherd's staff,, 
to terrify and beat off the wolves." 

As to the frequency of sermons, Bingham informs us that they had frequently two or 
three sermons preached in the same assembly — first by the presbyters, and then by the 
bishop, who usually, when present, closed up this part of the sermon with his paternal 
exhortation. When two or more bishops happened to be together in the same assembly, 
it was usual for several of them to preach, one after another, reserving the last place for 
the more honorable person. The sermons were sometimes extemporaneous and sometimes 
written. Their length varied from ten minutes to an hour, according to the number of 
preachers, or the subject. (See chap. 4, book 14.) 

How different this testimony of the Fathers from the opinion of one of the Oxford tract 
writers. In the 87th tract we have these words : " Not that we would be thought entirely 
to depreciate preaching as a mode of doing good : it may be necessary in a weak and lan- 
guishing state ; but it is the characteristic of this system, as opposed to that of the church, 
and we fear the undue exaltation of an instrument which, to say the least, the Scripture 
has never much recommended. And if, indeed, from Revelation we turn to the great 
teachers of morals which have been in the world, we shall be surprised to find how little 
they esteemed it useful to their purpose. The exceeding jealous apprehension of rhetoric 
which Socrates evinces is remarkable, as shown throughout the Gorgias. Nor does it ever 
seem to have occurred to the sages of old as a means of promoting morality ; and yet some 
of them, (as Pythagoras and Socrates,) made this purpose, viz : that of improving the prin- 
ciples of men, the object of their lives : and the former was remarkable for his mysterious 
discipline and the silence he imposed ; the latter for the mode of questioning, which may 
be considered as entirely an instance of this kind of reserve in teaching." (See page 75.) 
Our impression, we confess, was different not only as to the respect which Scripture shows to 
preaching, but as to the use made of it by many of the antient orators and teachers. The read- 
er may examine for himself. The tract writer differs from the Fathers in this instance, at least. 



10 

should the bishop learn to execute this office well, that by example he 
may teach his brethren to do likewise. 

Thus much hare we said, and less surely we could not say, as to the 
duty resting upon a bishop to behave himself well in the house of God, 
as a preacher, and pastor, that he may do his part towards rendering- it 
the pillar and ground of the truth. As to what he shall preach, and to 
whom he shall preach, we reserve what we have to say, for the close 
and application of the sermon. 

II. In the next place, I would allude to a department of the Epis- 
copal office, which though less frequently exercised, and not so imme- 
diately connected with the conversion of souls, is yet of high import- 
ance. 

I allude to the part he has to take in choosing, ordaining, and ruling, 
the other orders which are appointed for the work of the ministry, and 
the edifying of the body of Christ. In this, while they have great need 
of council and help, such as the church in our day has provided, and 
such as perhaps the Apostles themselves may not have dispensed with ? 
yet are they mainly responsible to the great head of the church who 
has laid upon them this heavy charge. While, in this they should 
never wish to magnify their office beyond God's appointment, seeing 
they would only increase their danger and condemnation, neither mus& 
they shrink from any duty imposed, since they must answer for every 
talent given into their hands. As they should ever delight to follow 
their master's example, and in spirit and labors of love be the servants 
of servants, so neither must they through indolence or cowardice sur- 
render, or neglect to exercise such authority as God has given them for 
edification and not destruction. God being the God of order and not of 
confusion, hath established throughout all his works a principle of sub- 
ordination in order to good government. As in the human body their 
are various members, having various offices and differing in honor, a 
head ruling over all, so in the domestic circle, so in the army, so in the 
navy, so in the state, and in all the multiplied relations of life and com- 
binations of society, there must be inferiors and superiors, and usually 
one head over all. When God says let every soul be subject to the 
higher powers, for the powers that be are ordained of himself, does he 
exclude the church? Is that so perfect — are all the ministers and mem- 
bers thereof so meek and lowly, as not to need the operation of this 



11 

principle ? Does not the history of God's church, and of mankind 
teach the contrary, and show that it is so necessary to have superior au- 
thority vested somewhere, that if it be not given it will be taken. Some 
will lead, and usurped authority is not only odious in itself, but is oft- 
times most tyrannical; whereas, that which is ordained and regularly 
conferred, is more readily submitted to, and for the most part more 
mildly executed. We think that the great head over all the church has 
appointed that there should be under him various heads to the different 
divisions of the grand whole, doing what Timothy and Titus did in 
Ephesus and Crete* And what was it that they did by virtue of their 
office? Confining ourselves to the letter of instructions given to Timo- 
thy as we proposed, we find that he was directed to warn against false 
doctrine, and charge those who had introduced idle controversies about 
trivial matters, that they desist and teach no other doctrine, than he had 
delivered them ; that is, what he calls " the glorious gospel of the blessed 
God," " the faithful saying, worthy of all acceptation that Christ died for 
sinners," and " that charity which is the end of the commandment, out 
of a pure heart and of faith unfeigned." Moreover, he must not only 
rebuke those already ordained, who taught otherwise, but the things 
which he had heard of Paul before many witnesses, the same he must 
commit to faithful men, who shall be able to teach others also. 

He must do this with great care, and " see that he lay hands suddenly 
on no man," lest he become partaker of the sins of those whom he per- 
mits to rush uncalled and unprepared into the service of the sanctuary. 
The character and qualifications of those whom he may ordain, are set 
forth most minutely and faithfully, in the 3d chapter of this first epistle, 
and ought often to be read by every bishop. Sundry directions are also 
given as to the manner in which he should entreat, reprove, and warn 
those in office, and how he should act towards other members of the 
church, all of them showing the higli authority and weighty responsi- 
bility of his office, and well calculated to make him cry out, " who is 
sufficient for these things ?" We shall only add on this subject, that we 
can never read these directions, regarding them as the measure of au- 
thority, and rule of duty to all God's chief ministers in every age — we 
can never think of the Episcopal office, as it has existed in every age 
and land — as it exists now in our own and mother country, invested 
with its peculiar authority and influences, without regarding it as one of 
the most mighty instruments for good ever placed in the hands of man, 



12 

though, of course, liable to be perverted to no little evil to the churcb 
of God. 

III. Having thus briefly alluded to the two great divisions of duty 
in the Episcopal office, we proceed, as was intimated in the opening of 
our discourse, in the way of practical application, to show how a bishop 
should behave, and preach and govern in the house of God. 

In the first place, since example is ever more powerful than precept, 
and a good life is the most impressive sermon, let me say to you my broth- 
er, as the Apostle did to Timothy, " take heed to thyself," and as he said 
in another place, "keep thyself pure." Think not that the high office 
with which thou will be invested this day, will, of itself, ensure thy purity. 

Thou must take heed to thyself, and keep thyself pure by a more 
diligent use than ever of those same means by which thou hast already 
attained that thou hast. All danger is not past. Even that Apostle 
who had been lifted up to the third Heavens, must keep under his 
body, lest having preached to others himself be cast away. Timothy 
must flee youthful lusts and follow after righteousness. An increase of 
godliness does not always accompany the act in which we are about to 
engage this day ; but, on the contrary, unhappy changes for the worse 
have been known sometimes to follow after. All do not humble them- 
selves the more, because exalted to high places in the house of God, as 
they ought to do. Rendered giddy by their elevation some fall. One, 
who from a lowly state was raised to the triple crown (a crown no 
where promised in the word of God,) has left this sad record of himself. 
" When I was an humble preacher of the gospel, I had a good hope 
for my soul; when they made me cardinal, I began to fear; but since 
this crown has been on my head, I utterly despair." 

God preserve thee my brother from such a downfall. Thy safety is in 
fear. "Let him that thinketh he standeth, take heed lest he fall." But 
if thou wilt only do as thine elder brother Timothy was exhorted, and 
doubtless did, be strong in the grace of the Lord Jesus Christ, and thou 
shalt not fall, but from this hour shalt rise higher and higher, until thou 
shalt reach that throne, and that crown, which God has prepared for thee 
in Heaven. 

But notonly to thyself must thou take heed, but to the doctrine— that 
it be of the Lord — as thou would save both thyself and those that hear 
thee. 



13 

The word of God is the great instrument of conversion and sancti- 
fication, stronger than the hammer, sharper than the sword, to break and 
pierce the hard heart of man. In the use of it, study to show thyself ap- 
proved unto God — a workman that needeth not be ashamed — rightly 
dividing this word of truth. If any man speak let him speak as the 
oracles of God, not merely as to the matter but as to the manner and 
emphasis with which he speaks ; frequent, where they are frequent ; 
urgent where they are urgent ; crying aloud, when they cry aloud. Let 
doctrines, ordinances, duties, all have their due attention and no one of 
them be magnified to the detriment of others, (b) As however some 

(Z>) In opposition to the views of the Romish Church on the sacraments, the writer be- 
fore adduced (Sir Humphrey Lynde) says, it is agreed on both sides, that the sacraments 
of the new law were instituted by Christ (for he only hath authority to seal the charter, in 
whose authority only it is to grant it.) Now as Princes seales, confirm, and warrant their 
deeds and charters, so do the sacraments witness unto our consciences, that God's promises 
are true and shall continue forever. Thus doth God make known his secret purposes to the 
church. First he declareth his mercies by his word, then he sealeth it and assureth it by his 
s acraments. "In the word we hear his promises,- in the sacraments vjesee them.'''' This is in 
accordance with the scriptures and the articles of our church. We are born again of the 
W ord — heard and believed. We become partakers of a divine nature by believing the pre- 
cious promises of God's word. In the sacraments we see the very same precious truths in 
a most impressive form, whereby God further assures us of his love, and thus they become 
" certain sure witnesses, and effectual signs of grace, and God,s good will towards us, by 
the which he doth work invisibly in us and doth not only quicken, but also strengthen and 
confirm our faith in him." (See article 25th.) 

The gospel is the glad tidings of great joy, that Christ hath tasted death for all men, and 
obtained forgiveness of sins for us all, and yet that forgiveness will not be ours except we 
truly believe in Christ with penitent hearts. The sacrament of baptism for the remission 
of sins, is an additional assurance of that forgiveness, in the form of a seal set to the word 
of promise, yet neither the word of promise, nor the seal put to it will avail without our 
faith and 1 penitence. God though faithful and true to all his promises, and incapable of 
falsehood, is pleased in condescension to our weakness, to add a seal to the words of pro- 
mise — another and most impressive form of oath, by which to assure our hearts of his for- 
giveness. If through some cause, (not wilful sin on our part) that seal be not added, his word 
of promise would doubtless be good, as that of a man of truth, or of a faithful friend would 
be made good, even though the usual sign or seal to the bond should have been neglected. 
Nevertheless none of us must say, I am satisfied, with God's word of promise, I do not 
need the superadded seal for my assurance ; for God appoints and commands the seal, and 
if we refuse or despise it as useless, he may without untruth, revoke his word of promise, 
which is conditional. In such a spirit of indifference, one might say, having once heard 
one of God's promises of forgiveness in his word, I want no more, I will read the scriptures 
no more, I am content. God has given us many and precious promises in his word, by 
reading and believing which, often and continually, we become partakers of the divine na- 



14 

commandments are on the authority of our Lord himself, greater than 
others, and some matters of the law weightier than others, so let the 
ministers of God learn to distinguish rightly between mercy and sacri- 
fice, between the kingdom that is within us and all outward things* 
But while all precepts and ordinances and doctrines, are to be preached 
and administered faithfully and zealously, there is one thing above all, 
if Paul's directions to Timothy and his own example are to be fol- 
lowed, which must be dealt out from a large measure unto all. 
I mean the truth as it is in Jesus — the glorious gospel of grace — the 
faithful saying so worthy of all acceptation, that Christ Jesus came into 
the world to save sinners. No scanty measure must there be of this my 
brother — no reserve here — no holding back of this blessed truth from 
lost sinners until they are worthy to receive it. It is not the forbidden 
giving of that which is holy unto dogs— or the idle casting of pearls 
before swine, to offer Christ to poor sinners. St. Paul at one time 
seems to have forgotten his rule of division, and while on this blessed 

ture; they are our milk, bread, and meat, nourishing our souls for heaven. These solemn* 
truths and promises are impressively set forth in the sacraments, and are there also the 
nourishment of our souls, and thus are the sacraments eminently means of grace to the 
faithful. Although the sacrament of baptism is only to be administered once, it should be 
used frequently by way of reflection afterwards, and whenever we see it administered : that of 
the Lord's supper should be used often " for the strengthening and refreshing of our souls,, 
as our bodies are by the bread and wine." But that these seals to God's covenanted pro-* 
mises are not indispensable in all cases, is admitted by many who hold very high views of 
the importance of ordinances. Thus Mr. Hook, an English writer, much inclined to the Ox- 
ford school, says " a person living in a heathen land is deprived of those ordinances, by which 
he might attach himself to the body of the church, and yet by faith he may be united to her 
soul. The same may be said of those who through unavoidable ignorance, know not what 
the true church is, and therefore neglect one part of their duty, but are, though not sacra- 
mentally, still by faith united with her." See page 40 of his sermon on the " gospel, the only 
basis of education." 

As to the precise effect upon the soul, or the measure of grace, attendant upon the obe- 
dient and believing observance of the sacraments as the commanded means of viewing and 
commemorating the great love of Christ which is otherwise set forth in so many and pre- 
cious promises of scripture, it is not for us to determine, and a diversity of opinion has ac- 
cordingly ever prevailed on this subject That at an early period of the Christian church 
very extavagant ideas were entertained of it, none can doubt who is at all conversant with 
the writings of the Fathers, and that many in the christian church to this day both Romish 
and Protestant are in like error, the author is well persuaded. Their extravagances, instead 
of correcting the contrary evil, rather serve to prejudice the minds of those whose views are 
already too low as to the efficacy of ordinances as means of grace. See appendix. 



15 

theme, to have resolved to know nothing but Christ and him crucified. 
To preach Christ, was to preach every thing. May you my dear bro- 
ther and all who shall labor with you in word and doctrine, learn to 
preach Christ as Paul did, and as I doubt not Timothy did, and then 
will your ministry be blest, (c) 

(c) The writer does not wish any doubt to exist as to his allusion in the passage to which 
this note refers. In the 80th No. of the Oxford Tracts, the doctrine of reserve in commu- 
nicating religjous knowledge is strongly set forth. It opens thus. " The object of the pre- 
sent enquiry, is to ascertain, whether there is not in God's dealings with mankind, a very 
remarkable holding back of sacred and important truths, as if the knowledge of these were 
injurious to persons unworthy of them.'' 

Justin Martyr is quoted, p. 61, as advocating and carrying on that sacred reserve, which 
he says, was derived from Christ and his Apostles, saying " knowledge is not safe without 
a true life." 

As to the doctrine of the atonement, it speaks of " a principle unknown to former ages, 
now prevailing throughout the world, viz : that the highest and most sacred of all christian 
doctrines, is to be brought before, and pressed home to all persons indiscriminately, and more 
especially to those leading unchristian lives." 

Alluding doubtless to the ancient discipline of excluding offenders from the house of God, 
it says : " And so far from it being considered necessary to keep persons from church on 
account of leading ineligious lives, it is usually thought that every thing is done, if they 
can be brought to it." Alluding, we suppose, to Milnor's church history, it says: " An 
author investigating the existence of christian truth in the church, has thought it necessary 
to find explicit declarations of the acceptance of the atonement by the individual, as ths 
only proof of the preservation of the faith." 

In p. 74, it says : As to the prevailing notion of bringing forward the atonement expli- 
citly and prominently on all occasions, " it is evidently quite opposed to what we consider 
the teaching of scripture, nor do we find any sanction for it in the Gospel." 

" And, moreover, to require as is sometimes done from both grown persons and children, 
an explicit declaration of a belief in the atonement, and the full assurance of its power is 
equally untenable." 

" That Jesus Christ is now, and has been at all times, hiding himself from us, but at the 
same time exceeding desirous to communicate himself, and that exactly in proportion as we 
show ourselves worthy, he will disclose himself to us." 

In another tract set forth during the last year, this same doctrine is defended at large. — 
See extracts from it at the close of the appendix. 

The following quotations will present the view of the author of the sermon, on the 
subject thus deemed worthy of reserve : 

In the days of Anselm, Archbishop of Canterbury, about the year 1080, there was a set 
and public form of prayer, prescribed for the visitation of the sick, and this form (saith 
Cassander, in Bibliothecis passim obvia,) was commonly to be had in the libraries. The 
words are plane and fully consonant to the faith that our church professeth. " Doest thou 
believe to come to glory, not by thine own merits, but by the virtue and merit of the passion 
of our Lord Jeeus Christ 1 Doest thou believe that our Lord Jesus Christ did die for our 



16 

And here let me add, that if you preach Christ as the Apostles and first 
disciples did, then will you be sure to do, what Paul so solemnly en- 
joins on another son in the faith. 

salvation, and that none can be saved by his own merits, or by any other means, but by the 
merit of his passion 1 

" This manner and form of interrogatories was prescribed generally to all priests for the 
visitation of the sick, and the sick partie accordingly, was taught to make answer to these, 
and the like questions — all this I do believe. Upon this confession, the priest concluded, 
with this instruction to the sick person. Go to, therefore, as long as thy soul remaineth in 
thee, place thy whole confidence in his death only, have confidence in no other thing ; com- 
mit thyself wholly to his death ; with this alone cover thyself wholly ; intermingle thyself 
wholly in this death ; wrap thyself wholly in this death. And if thy Lord will judge thee ; 
say, Lord, I appose the death of our Lord Jesus Christ betwixt me and thy judgment, and 
no otherwise do I contend with thee. And if he say unto thee, thou art a sinner ; say, 
Lord, I put the death of our Lord Jesus Christ between thee and my sinnes. If he say 
unto thee, thou hast deserved damnation ; say, Lord, I set the death of our Lord Jesus 
Christ between thee and my bad merits, and I offer his merit, instead of the merits which I 
ought to have, but yet have not. If he say that he is angry with thee ; say, Lord, I inter- 
pose the death of our Lord Jesus Christ, betwixt me and thine anger. 

" This point of faith was publicly professed in the Church of England, and generally 
practised shortly after the conquest, both by priests and people. But observe the cunning 
of our adversary. That book which was published in Anselm's days, for instruction and 
visitation of the sick, the same book, I say, both for matter and substance, hath of late years 
been printed at Paris, at Colen, at Venice, whereby, not only the doctrine of merits is 
eclipsed, but now the Roman faith is discovered to differ from the ancient. What means, 
therefore, may we imagine, can be found how these men should rectify their own printed 
authors 1 Behold, the Roman inquisitors have carefully provided by two expurgatory in- 
dices, that the words of comfort which the priest was enjoined to pronounce to the sick 
person, should be blotted out. As the doctrine of justification was rightly preached in those 
days, (according to the new Protestant faith, and contrary to the tenet of the new Roman 
church,) so likewise you shall observe, that the two sacraments of baptism and the Lord's 
supper were publicly taught and duly administered in the same faith and doctrine before the 
conquest, as they are now declared and received in the church of England." (Via 
Devia, p. 61.) 

The author of this sermon would, in this place, take occasion to refer, for confirmation 
of this view of salvation through the merits of Christ alone, to a recent charge on justifi- 
cation by Bishop Mcllvaine, of Ohio, which he regards as a most able exhibition of the 
great doctrine which the Reformers labored so hard to establish, in opposition to the corrupt 
system of the Church of Rome ; and also to one less elaborate, but alike excellent, of the 
Bishop of Tennessee. Of the latter he has seen but a part, but from that, can have no 
doubt of the whole. He would here add the views of an old writer, William Nicholson, 
first, archdeacon of Brecon, and, in the year 1660, mads Bishop of Gloucester. "By right- 
eousness we are to understand, 1st. That which is inherent ; 2d. Then that which is im- 
puted. The inherent is imperfect, proportionate to cur estate, consisting of true sanctifica- 



17 

" This I will that thou affirm constantly, that they which have be- 
lieved be careful to maintain good works." While preaching with St. 
Paul and the true church of God in eveiy age, that we are saved by 
faith only, you w T ill also declare with St. James, that it is not by a faith 
which is alone, for that is dead. It is indeed most necessary, that 

tion and holiness, enabling a man to mortify his sins and lusts, and to bring forth the fruits 
of repentance, and to beautify his soul with the virtues of faith, hope, and charity. Happy 
is the soul that hungers and thirsts after this righteousness. And because this righteous- 
ness in what degree soever is imperfect, necessary it is that we hunger and thirst after 
another, which is the righteousness of Christ, arising out of his obedience, whereby he fulfil- 
led the law, and satisfied the punishment, in his life and death, for us ; which obedience both 
merited the remission of our sins, and effectually wrought the righteousness of the law and 
acceptation of our persons in Christ. For the deriving whereof to us, two things must be 
done — one on God's behalf, the other on ours. That which God doeth is called imputa- 
tion ; that which we do is called believing in Christ, and so, receiving that which Christ 
offereth. And happy is that soul to which this righteousness is imputed." " The sins of 
all penitent sinners he hath once punished in his son ; from him he received a full price, an 
ample satisfaction, for them, and upon it, was pleased to cancel the bond, and to blot out the 
hand- writing against us ; so that now, if we confess our sins, and acknowledge the debt, yet 
truly, by faith in Christ, plead it to be paid, his justice doth much more embolden us 
to be confident of remission than drive us upon the rock of diffidence and distrust." " There- 
is, then, in this attribute, great comfort to the afflicted soul. He may, at first sight, think 
it makes against him, but, being rightly examined, it makes much for him. For say, his 
enemy catch him by the throat, and cry, pay what thou owest ! His answer may be, that 
he owes nothing ; for his Saviour, that was engaged for him, hath paid the whole debt — 
taken up and cancelled the bond." " Well, yet some may say, let it be granted that it is a 
pardon of grace, for these respects before named, yet, in regard to some others, it cannot. 
For, are not they that receive it tied up to hard conditions. Must they not confess 1 Must they 
not repent 1 Must they not believe 1 Are they not tied in the bonds of a new obedience 1 
Must they not become new creatures 1 Are they not tied to put off the old man and put on 
the new man, and serve him in righteousness and holiness all the days of their lives ; with- 
out which, the pardon can never be obtained, or if obtained, forfeited, and of none effect T 
Will you call that a free pardon which is granted upon such terms 1 Yes, yes ; free 
enough it is for all this. For I hope, when it lay in God's power whether he would grant 
any pardon, upon any condition, that he would grant it upon these was a gracious offer." 
" But these conditions performed, were not the causes of the pardon ; that was freely pur- 
chased and freely granted. It was neither for the merit of these, nor yet their worth and 
dignity, that God pardons the sinner. These are only the ' causa sine qua non,' without 
which the sinner shall not be pardoned. A king offers to a poor man who hath offended 
him, a pardon, and withal, tells him that he will give him honor, and a crown, only he 
binds him to confess his fault ; that he trust to him, that he offend him no more ; and to 
perform that, he will give him ability : will he not acknowledge that to be a gracious and 
princely courtesy 1" (Archdeacon Brown's charge, page 168.) 



18 

Christ's ministers should constantly affirm, that they which believe be 
careful to maintain good works, otherwise they will be sadly neglected. 
The amount of good works done in and by the church of Christ, de- 
pends much upon the zeal and faithfulness of its ministers in urging 
the duty. If they do their part well — calling upon God's people to be 
zealous of good works — teaching them what to do — setting before them 
all the claims of the church and the world — charging them out of God's 
word to do them, the people will do them in some good degree. Even 
the children of this world, through importunity, and without the right 
motive, do many things that are useful ; while the elect of God, the 
children of light, will dishonor the church of God by their lukewarm- 
ness and negligence, if not properly exhorted to good works by those 
who are over them in the Lord. A heavy load of guilt rests upon the 
ministry, by reason of their neglect, and the whole church of God is 
sluggish and comparatively useless, for want of that animation, which 
his ministers have it so much in their power to impart. Especially in 
relation to the offerings of the church for extending the Redeemer's 
kingdom through the world, how criminal are his people in their mea- 
gre contributions, and how more criminal their ministers in not stirring 
them up to their duty, faithfully and constantly. Let every minister in 
the church only do the one half he might easily do in the way of 
zealous exhortation and seasonable applications, and the wants of all 
the institutions in our land would soon be supplied. 

Am I not sustained in this, by the solemn injunctions of St. Paul to 
Timothy, in that letter from whence my text and sermon are drawn ? 
What does he say ? " Charge them that are rich in this world, that 
they be not high minded, nor trust in uncertain riches, but in the living 
God who giveth us all things richly to enjoy — that they do good— that 
they be rich in good works — ready to distribute — willing to communi- 
cate." In the providence of God, a considerable number of those 
attached to our communion, are the rich of this world, and those who 
occupy the high places in the sanctuary, ought most faithfully to charge 
them, as the Apostle commands. To see them anxiously increasing 
their store — or spending it in selfish enjoyment — or squandering it away 
in extravagance and show, without the most solemn warning to the con- 
trary, is to be partakers of their sin. How much good is left undone, 
only because the rich will not do it, or the bishops and other ministers, 
through false delicacy or want of zeal, will not charge them to do it, 



19 

and warn them how hard it is for rich men to enter the kingdom of 
Heaven, unless they will make to themselves friends of the Mammon 
of unrighteousness, and lay up for themselves in store a good founda- 
tion against the time to come. In this respect, my dear brother, may 
God give you and all your clergy, grace to be faithful, and abundantly 
bless your fidelity, by opening the hearts and hands of the rich in your 
diocese, and making them ready to afford you a generous aid in every 
good work undertaken for the prosperity of your Zion. We rejoice to 
learn that the example has been nobly set, let it be nobly followed.* 

And in another respect also, God make you faithful, where it is im- 
portant to our church, that all her ministers, and especially her bishops, 
should be found faithful. 

We have said, that a considerable proportion of those who compose 
our congregations are the rich of this world. Now for this very reason 
are they peculiarly beset by temptations to certain worldly indulgen- 
ces which the experience of every age has proved to be injurious, 
and to a certain pride and pomp of life, which the whole charac- 
ter and conduct of Christ rebuke and condemn. For the reason that 
many of our people are thus tempted, and our church thus exposed to 
injury, should our ministers the more faithfully warn, and decidedly 
resist, and not silently consent, as though it belonged of right to chris- 
tians of a certain station in society to adopt the ungodly customs of the 
world, and be scarce discerned from the same. I am aware, that there 
are those who think such topics unworthy the pulpit, and deserve not 
the serious notice of God's ministers in any place, being matters of 
mere private opinion, not to be interfered with by the church of God ; 
and especially that it would be sinking the dignity of the Episcopal 
office to be dealing in solemn warnings against them. When I consider, 
however, that " even such an one as Paul the aged," thought it not be- 
neath him to warn the pleasure loving woman, that " she who liveth in 
pleasure, is dead while she liveth" — did not hesitate to number " revel- 
ings, banquetings, and such like things," amongst the works which 
destroyed the soul, and in this very letter of instructions to Timothy, 
charges women to adorn themselves with modest apparel, with shame- 
facedness and sobriety, not with broidered hair, or gold, or pearls, or 
costly array, but which becometh women professing godliness with good 

* Mr. Lamar of Savannah, presented some land and buildings to the church, for an high 
school, supposed to be worth eight or ten thousand dollars. 



20 

works ;" when I remember how and what on such subjects our own 
Cranmer and Jewell have written, in those homilies once read by royal 
order in all the churches of England, and commended by the church 
of America to all her members ; above all, when I remember how our 
Lord himself spake of the folly and crime of so much thought and 
care for food and raiment, I do not fear that the pulpit and the Episco- 
pal office will be degraded by a proper notice and condemnation of such 
things, but rather that by a criminal silence and too gentle reproof, it 
should connive at these destroyers of our peace. I trust my dear bro- 
ther, that you will not think to be above Cranmer and Jewell, and Paul 
and Timothy, yea, and even our Lord himself, by considering such 
things beneath your notice. Your great adversary will not consider 
them beneath his, but will, if unmolested, wield them most mightily 
against you. If not injurious to the cause you are sworn to defend 
and promote, they had never been thus mentioned. 

Bear then thy faithful testimony my brother, and act well thy part 
against them — against all the pomps and vanities of the world, and all 
the sinful lusts of the flesh — against all the scenes of folly, dissipation 
and vice, whether in the private house or the public hall, the theatre, 
the race ground, or any such like places, which the church and its more 
pious members in every age have condemned. Let no uncertain sound 
issue from thy lips on any of these subjects, my dear brother, unto 
whom I trust, God has given " not the spirit of fear, but of power and 
of love, and of a sound mind;" for if thy trumpet give an uncertain 
sound, who will gird him for the battle; or if the standard bearer faint- 
eth on the field, or the captain of the host shall halt or give place to the 
foe, how will every other heart melt away through fear, (d) 

fdj We not unfrequently hear high eulogiums passed on that moral courage which boldly 
sets forth high views of the distinctive principles of the church and cowardice ascribed to 
those who take lower views, however conscientiously perhaps. We certainly ought to de- 
-clare the whole council of God, ■ laying a proper emphasis on each part. It is due to our 
own church thus to speak, and it can be no breach of charity to others to state what we 
think true and important. Truth and love are never contrary to each other, only let the 
truth be ever spoken in love. But while contending earnestly for the faith once delivered to 
the saints, and for all things appertaining to Christ's outward kingdom, is there no need of 
moral courage in rebuking the vices of the age, in warning against the pomps and vanities 
of the world and the sinful lusts of the flesh. If judgment is to begin at the house of God, 
ought we not most carefully to seek its purity : while attentive to the ordinances of the 
church, should we not be faithful as to the principles and habits of all who have concern 



21 

Such fidelity is due to the rich and gay, and pleasure loving, under 
our charge, and if it be not shown, the day may come, when they will 
heap curses on our heads for our false hearted cowardice. But have we 

with the church. Christian burial according to our solemn service for the dead is refused 
according to the rubric to all who lay violent hands on themselves, to all who die excom- 
municate, and unbaptized adults. Without enquiring into the expediency of these prohi- 
bitions, we would ask is the church consistent with herself in all her practices. While we 
do not allow the service to be read over an excommunicated person, we allow persons who 
are not communicants, or at all religious to come forward and take a prominent part in one of 
the most solemn religious services of the church and be sponsors in the baptism of children. 
They who have never pretended to fulfil their own baptismal vows, who have dishonored 
their own sponsors, violated all their solemn engagements made with God and his church, 
whose circumcision has become uncircumcision, who have literally renounced the baptism, 
refused to be confirmed and virtually excommunicated themselves, are thus exalted to a 
most reponsible station near the very altar and the font, and have immortal souls committed 
to the care of those who care not for their own souls. Pudet haeck opprobria nobis, et dici 
potuisse et non potuisse refelli. Yea more, in some, in most of the Dioceses, while I say 
christian burial is forbidden to unbaptized adults in common with suicides, there is not a 
rule to prevent the unbaptized, the unbelieving or those who have trampled under foot 
every article of the covenant by which they were bound to God and his church, from taking 
a seat in those conventions which are formed after the example of the councils of the blessed 
Apostles and for the same holy work of consulting for the welfare of Christ's church. Here, 
a thing unknown in the history of the christian church except in the Episcopal church hi 
America, may such persons be admitted, and make laws for the people of God and go away 
and violate them at pleasure and with impunity. These things ought not so to be. In re- 
lation to the former, each minister setting about it in good earnest may readily effect it even- 
without legislative enactment. The writer has never found any difficulty worth mentioning 
in doing it. Whenever except during the first few years of his ministry he has been aware 
of some one whether parent or other desiring to act as sponsor but unqualified, he has 
asked an interview, and in that interview read over the baptismal service and dwelt upon its 
heart-searching requirements, and then asked whether he or she was the person designed 
by the church to take the part proposed. He has never yet failed m exposing the incon- 
sistency of it and has sometimes filled the mind with horror at the thought of the solemn mock- 
ery about to be practised. If the ministers would publicly preach on this subject and appoint 
as in primitive times, several seasons of the year most suitable — having due regard to the 
weather and let the sermon preceding bear more or less upon the subject, if they would re- 
quire as an English canon does, the names of the sponsors to be given sometime before, so as 
to afford opportunity for remonstrance if unsuitable ones are offered, it might certainly be ac- 
complished in some good degree through all our congregations. The following is taken from 
the rubric of the English prayer book, touching baptism. " The people are to be admonished 
that it is most convenient that baptism should be administered but on Sundays and other 
holy days, when the most people come together ; as well for that the congregation there 
present may testify the receiving of them that be newly baptized into the number of 
Christ's church, as also because in the baptism of infants, every man present may be put 



22 

only to deal with the rich and the fashionable? Is this our whole in- 
heritance ? Are there no poor among our people ? To the poor, said 
our Lord, the gospel is preached. To such, himself and his Apostles 
preached. And have our ministers no poor to minister unto? Then 

in remembrance of his own profession made to God in his baptism. When there are chil- 
dren to be baptized, the parent shall give knowledge thereof, over night or in the morning 
before the beginning of morning prayer." One reason of this latter direction probably was 
(says a late English writer Mr. Dodsworth) that the curate might ascertain the fitness of the 
sponsor, whether they were in communion of the church &c. Accordingly we find canon 
29th prescribing that no person be admitted god father or god mother before the said per- 
son, so undertaking, hath received the Holy Communion. 

As to the time appointed for administering baptism, that is after the second lesson in the 
usual service of the church, if it often occurs, the office would lose much of its interest, by 
frequent use, and the interruption and lengthening of the service ; and accordingly we find 
where this is the case the permission given in the rubric to abridge the office is often em- 
braced, and thus some of the most interesting parts of the service are left out, or else the 
baptism is appointed to some afternoon service or holyday, when almost empty pews and 
bare walls are for the most part the silent witnesses. Surely, if the letter of our rubric be 
complied with, the spirit is violated by this method. Might there not be a great improve- 
ment in the conduct of this interesting part of the services of the church. If there were 
set times, not too frequent in the course of the year, if previous exhortations and remem- 
brances from the pulpit prepared the parents and sponsors for it, as in primitive days the cata- 
chumens were made ready for baptism ; if an afternoon of the Sabbath were the time ap- 
pointed ; if a special service, or selection of prayers were set forth by the Bishop or 
Convention, as for the Lord's supper when as formerly it was a distinct service ; if a sermon 
or exhortation, or explanation, then preceded the ordinance in which parents and sponsors 
were affectionately addressed, and the sweet baptismal hymns (now of no use to us) were 
sung, and then the whole concluded with the baptismal service and followed by exhortation, 
as confirmation now is, who can doubt but the more pious would delight in such seasons, and 
that parents and sponsors would come gladly to such a meeting, bringing the children and 
adopted ones with them, to receive instruction and encouragement, as well as to unite their 
hearts in the effectual prayer of the righteous for the children, who by baptism are received 
into the bosom of the church. The author has happily and successfully pursued this plan 
in the large town congregations which from time to time have for a period been placed under 
his care. The same method has he adopted in relation to the catechising of the children, 
making it a separate and only service, preceding it with some collects, or the litany in which 
the young are especially invited to join, and mingling explanation and exhortation suitable 
to the service and to the old and young. They have been among the most interesting and 
heaven-blest of all his ministries. 

If he has in any measure departed from the letter of the canon, he hopes that he has 
complied with the spirit of the church, and that he is at any rate more excusable than those 
who without any necessity such as the rubric contemplates, sink the ordinance into a mere 
private ceremony, and' perform it under circumstances and with such attendants and 
sponsors, as bring discredit upon the ordinance of Heaven. 



23 

are they the ministers of Christ; and is our church the church of the 
God and Father of all? I grant that by a train of circumstances 
for which we of this generation are not responsible, a separation deeply 
to be regretted, has taken place, in most of our congregations, which 
has left very few of the poor of this world under our immediate care 7 
as their chosen and acknowledged pastors. 

What is the particular blessing or grace promised to the right observance of this com- 
mand, this mode of seeing as well as hearing God's truth and professing it before men, this 
application on the part of God of this his seal of righteousness, no man can tell unless he 
could see into the hearts of children at baptism and afterwards. At what time and in what 
measure it is bestowed, for it surely is not tied to the moment of baptism, nor is all lavished 
at once, none can say. Volumes have been written, and will be written on this subject, but 
it is yet unknown, as that of predestination and some others, about which the less men 
know, the more they love to dispute and speculate with the utmost positiveness. 

These are secret things which belong to the Lord, which he may not please to reveal even 
to the angels, for they do not know all the ways of God. We had better, therefore, attend 
to what is plainly our duty, and see and perform God's appointed ordinances in a manner 
worthy of their author and their end, and not degrade them as they too often are. 

It often happens that the higher the professed views of the divine efficacy of sacraments, 
the more are they degraded in the manner of the performance. The prayers of the congre- 
gation are dispensed with, and the law of the church broken to accommodate some irreli- 
gious family, or some lukewarm and cowardly professor. In some of the earlier ages when 
the most superstitious views prevailed, or pious artifices were used to raise this sacrament 
in the esteem of men, old women were encouraged at the very moment of the birth of a child 
to baptize it, if there was the least danger of its death, before a priest could be had ; and 
an instance is recorded where one boy in sport with his fellow on the river's side, poured 
water on the face of that fellow, pronouncing the name of Father, Son, and Holy Ghost, 
and it was deemed a valid baptism. So true it is that extremes touch each other. So little in 
effect differs the total disregard oi baptism and the superstitious estimate of the opus 
operatum of it. 

In order to induce parents and sponsors to think more seriously and properly of the design 
of baptism and their responsibilities, and thus bring the children to it with more faith and 
holy concern, the author has often thought how desirable it would be, to have a tract which 
might serve as a companion to the font after the manner of companions to the altar and to 
confirmation, in which there should be a brief statement of the chief reasons for infant 
baptism, a pious explanation of the baptismal service, prayers for the use of the parents 
and sponsors, and exhortations to the religious education of children, to be used for some time 
previous to the baptism. Why we should have so many various ones for confirmation 
and the Lord's supper and none for this, we know not. There may perhaps be such but 
certainly not in use. In primitive times there was most special preparation of the catechu- 
mens for some time before baptism, and since parents and others now answer for the chil- 
dren, theirs should be the preparation. The author has contemplated the prepartion of such 
a tract, and if no one more competent will undertake it, will avail himself of the first leisure 
to make the effort. 



24 

But are there none who can be brought under that care ? Is there 
no poor, ignorant and neglected class of our fellow beings to whom we 
might shew pity and preach the gospel ? Our servants — those in abso- 
lute bondage to us, who dwell by hundreds and thousands in the houses 
and on the estates of those under our pastoral care— have neither we 
nor their owners any account to render for them ? Are they beneath 
the notice of our bishops and other ministers? Would Paul, or Timo- 
thy, or Titus, or our Lord himself, if now amongst us, think so ? 
Read the epistles of St. Paul to the churches, and see how particularly 
he addresses himself to those in bondage, and at a period of the world 
and in countries where servitude prevailed in all its various degrees, 
from the most abject and suffering, to the most honorable and voluntary. 
Read his express directions to Timothy and Titus, enjoining it upon 
them to remember " that the grace of God which bringeth salvation, 
hath appeared unto all men," and to " exhort servants to adorn the 
doctrine of God their Saviour in all things, being obedient to their own 
masters, and to please them well in all things ; counting them worthy 
of all honor ; and declaring that if any teach otherwise, he is proud, 
knowing nothing." The present bishops of the christian church who 
believe that the preaching of the Apostle and his express directions to 
Timothy and Titus, were designed for their instruction, must surely 
therefore, feel themselves called upon to pay especial attention to those 
who are in bondage. I well know my dear brother, from the experi- 
ence of more than thirty years, the difficulties which lie in the way ; 
but still I feel and know, that it is a most solemn duty to make full 
trial of our ministry in this respect, and I pray God to give you wisdom 
and grace to do far more than any of us have even attempted in behalf 
of this neglected portion of our fellow beings. 

Having thus adverted to a few of those things which were enjoined 
on Timothy as a preacher and pastor, exhorting our brother to the 
same, we will now draw this discourse to a close, by a few words 
touching the manner in which Timothy was enjoined to execute the 
Episcopal office, and which should guide all who succeed him. 

The first and most important duty, is the supply of an holy and 
effective ministry to labor in the word and doctrine with the bishop. 
The things which Timothy had learned of Paul, the same he was to 
commit to faithful men, who should be able to teach others also. He 



was warned not to lay his hands suddenly oil any man — not on a novice 
lest he should be lifted up with pride. 

It is a matter of deep interest with every bishop of the church how 
he may raise up a faithful and laborious ministry ; for although God 
may, and often does, now as of old, lay his hand upon one and another, 
calling this from his farm, and that from his merchandise, yet is it evi- 
dent that a more regular system should be adopted, for the preparation 
of young evangelists for the holy work. Is there then to be found in 
the epistles to Timothy, any hint or circumstance which might suggest 
to us the best method of accomplishing this end ? We think that there 
is, and will direct your attention to it. 

In his second epistle, he speaks of the unfeigned faith that was in 
Timothy, and which dwelt first in his grandmother Lois, and then in 
his mother Eunice, and afterward in him also. But how came it to be 
in him also ? Was it by natural inheritance ? O, no ! The grace of 
faith cometh not thus ; for in the natural man is the evil heart of un- 
belief. It was rather because from a child he had known the holy 
scriptures which were able to make him wise unto salvation, through 
faith which is in Christ Jesus, and by which the man of God may be 
thoroughly furnished unto every good work. In these words we have 
the true secret and source of an holy church and holy priesthood : — 
a pious parentage, and a godly nurture of the young in the holy 
scriptures. That bishop who expects to have a good supply of wise 
and faithful preachers and holy members in his churches, must look 
well to this subject of early religious education. Unless parents 
will, from the first, instruct their children carefully, with much prayer, 
in the word of God, seeking their conversion ; unless too they regard 
the sacred office as most honorable and delightful— coveting it for 
their children — dedicating them heartily to the Lord — praying God 
to call them into, and prepare them for his service, it is vain to 
expect a good supply. Except ministers are reared up in the very 
bosom of the church at home, there can be no certain reliance either on 
the number or quality of those from abroad. Who expects to conveit 
the world by missionaries alone without native converts ? Not even at 
the first was this done. Preachers were ordained in all the places where 
the gospel was first proclaimed from among the earliest converts ; and 
thus, by means of a great company or army, the word of God had free 
course and was glorified. A surer sign of a lukewarm church need not 
3 



26 

be, than a scarcity of pious candidates for holy orders within its own 
bounds. And for the most part only the more indifferent will come 
from a distance to a field so cold and barren that it does not bring forth 
seed with which to replant itself. I trust that our brother who 
has been called to this field will find it under the blessing of Heaven 
upon his diligent culture most fruitful, not only of young converts who 
will surround the table of the Lord, but of young ministers who will 
be a support and comfort to him long before his strength shall begin to 
fail in the arduous duties of his office. 

Meanwhile, the Lord will send forth laborers into the field to 
assist in gathering in that harvest which we trust is at hand; and 
it will be yours my brother as the chief laborer to lead the way. 
You will teach the brethren by your example how to preach and what 
to do. It is yours to reprove by word and deed all false doctrine and 
evil living. Rulers, whether in church or state, are appointed to be a 
terror to evil doers and a praise to them that do well. If, unhappily, 
there should ever be among the clergy under your charge, any who are 
unfaithful, indolent, light-minded, worldly, or in any respect unfit for 
the holy office, let your approach be a terror to them — your presence a 
rebuke r— your sermons a condemnation. Desire not the praise of such, 
as it would be a dishonor to you. Be a praise to the well-doers, and 
let your soul be linked to theirs. 

Remember also the solemn promise " to banish and drive away from 
the church all erroneous and strange doctrines, contrary to God's word." 
Charge the brethren, as Paul did Timothy, that they teach no other 
doctrine, than that they had learned of him — to shun vain babblings — 
doubtful questions — endless genealogies, and all those things which gen- 
der strifes, and to keep to the plain doctrines of Jesus Christ. Remind 
them of the good hope expressed at their ordination, " that by daily 
reading and weighing the scriptures, they would wax riper and stronger 
in the ministry." Remember how St. Paul teaches, that those scrip- 
tures which Timothy had so well studied, were all given by inspiration 
and profitable for every needed purpose — not merely to make us wise 
to our own salvation, but that the " man of God might be thoroughly 
furnished unto every good work," and thus become a workman who 
need not be ashamed of his work. Thank Heaven, we have no need 
to wade through the numerous and massy folios of ancient philoso- 
phers, or even uninspired and fallible fathers, to qualify us for the work 



27 

of saving souls. "If any man speak, let him speak as the oracles of God." 
We are only safe when keeping steadfastly to that rule of faith. There 
ever have been traditions, and customs, and doctrines in the church, 
whether Jewish or Christian, the mere commandments of men, which 
though seemingly innocent, and even promising good at the first, and 
recommended by the piety of their advocates, which do nevertheless 
"increase to more ungodliness," and in time "do eat like a canker" into 
the very vitals of religion. From the very first entrance of such, may 
God preserve you and the church under your care, (e) May you be 
surrounded by a band of brethren firm in the faith, devoted to the 
ministry, and united by a love which comes from Heaven, to yourself, 
each other, and their people. Great favor may you find in the sight of 
God and of all men, by the brotherly love which shall bind all your 
hearts together. May you have no enemies but the enemies of Christ. 
While contending earnestly for the faith once delivered to the saints, 
and zealously cultivating that branch of the church committed to your 
care, may you also in a spirit of christian love, " endeavor [according 
to the promise you will soon make] to maintain and set forward as 
much as in you lieth, quietness, peace and love among all men." 
Thus may your diocese be not only a praise among her sister dioceses, 
but be esteemed by all who love the Lord Jesus Christ in sincerity, and 
though now small in her beginning, increase continually, and be great 
in her latter end. O my brother, how much of all this under God de- 
pends upon yourself — upon your own personal holiness. Let me there- 
fore as a poor weak one say to you, gathering up a few choice words of 
God — Flee youthful lusts — follow after righteousness — keep under thy 
body — take up thy cross and deny thyself. In this age of self indul- 
gence and appetite, be temperate in all things. As fasting and prayer 
precede, so let them follow after this solemn act, and be your discipline 

(e) In the homilies, the ancient Doctors and godly Fathers are often cited, by way of 
illustration, agreeably to what is said in the second part of the homily against the peril of 
idolatry : " Although our Saviour Christ taketh not, or needeth not, any testimony of man, 
and that which is once confirmed by the testimony of his eternal truth, hath no more need 
of the confirmation of man's doctrine or writings, than the bright sun at noontide hath need 
of a little candle to put away darkness and increase his light, yet appeal is made as confirm- 
atory evidence of the true exposition to what was believed and taught of the old holy Fath- 
ers and most antient learned Doctors, and received in the old primitive church, which was 
most uncorrupt and pure.'* 



28 

through life. (/) Be an example to believers in holiness and strictness 
of living. If for thy stomach sake, or thine often infirmities, or even at 
times in the exercise of an allowed right, thou usest wine, let it be a 
little wine, the portion of Timothy. Tarry not at the wine with those 
who are given to it. A bishop tarrying at the wine table, or given to 
much wine (I will not suppose aught else,) is a dishonor to the holy 
profession, and his very entertainers who pledge him in the cup do not 
respect him. Let me add, the glutton and the epicure are scarcely less 
offensive in the house of God. How unworthy such to be temples of 
the Holy Ghost ; how illy do such know how to behave themselves in 
the house of God, that is the church of God, the pillar and ground of the 
truth. Flee these things dear brother, purge thyself from all of them, 
and be a vessel meet for thy Master's use. 

Finally, that good thing which we shall commit unto thee from the 
Lord this day, keep, and exercise it well by the Holy Ghost, which 
God will ever give in rich abundance, if you ask it; and let me 
sum up all that I have said, in the last words of St. Paul to his son : 

(/) The duty and benefits of fasting are well set forth in our homily on that subject ; 
but so jealous were our Reformers of the corruptions of that discipline in the Church of 
Rome, that they have carefully introduced that and other good works to be done by a 
clear exhibition of salvation by grace through faith, though they had before dwelt upon that 
doctrine. Thus do they commence the homily : " The life which we live in the world, 
good Christian people, is of free benefit of God, lent to us, yet not to use it at our pleasure, 
after our own fleshly will, but to trade over the same in those works which are beseeming 
them that are become new creatures in Christ. These works the Apostle calls good works, 
saying, we are God's workmanship, created in Christ Jesus to good works, which God hath 
ordained that we should walk in them. And yet his meaning is not, by these words, to 
induce us to have any affiance, or to put any confidence in our good works, as, by the merit 
and deserving of them, to purchase to ourselves and others remission of sin, and so, conse- 
quently, eternal life ; for that were mere blasphemy against God's mercy, and great deroga- 
tion to the blood-shedding of our Saviour Christ." " Grace (saith St. Augustine) belong- 
eth to God, who doth call us, and then hath he good works whosoever receiveth grace. 
Good works, then, bring not forth grace, but are brought forth by grace. The wheel 
(saith he) turneth round, not to the end that it may be made round, but because it is first 
round, therefore it turneth round. So, no man doeth good works to receive grace by his 
good works, but because he hath first received grace ; therefore, consequently, he doeth 
good works. And, in another place, he saith — Good works go not before in him who shall 
afterward be justified, but good works do follow after, when a man is first justified. 

Having thus warned against any supposed merit in this or any other good work, as they 
are called, the homily proceeds to state the excellency of fasting, when properly used. The 
reader is referred to it. 



29 

" I charge thee, before God and the Lord Jesus Christ, who shall judge 
the quick and the dead at his appearing — Preach the word; be in- 
stant in season and out of season ; reprove, rebuke, exhort, with all 
long-suffering and doctrine ; watch thou in all things ; endure afflic- 
tions; do the work of an Evangelist; make full trial of thy ministry." 

And then, (O, glorious thought !) when you are ready to be offered, 
and the time of your departure is at hand, you will be able to say, with 
the author of my text and sermon, " I have fought a good fight, I have 
finished my course, I have kept the faith : henceforth there is laid up 
for me a crown of righteousness, which the Lord, the righteous judge, 
shall give me at that day." 

May such be the happy lot of you, my brother in Christ, and of those 
who shall now take part in this solemn transaction, for Christ's sake — 

Amen. 



TABLE OF CONTENTS TO APPENDIX. 



Chafter 1. — The Scriptures the rule of faith. The means of ascertaining their sense. 

Chapter 2. — Opinions of the Oxford writers as to Scripture and tradition. 

Chapter 3. — Objections to their views, drawn from the Bible itself. 

Chapter 4. — Objections to their views, from Reformers, and the Prayer-book. 

Chapter 5. — Objections from the Fathers. 

Chapter 6. — The difficulties of tradition. 

Chapter 7. — On the right use of tradition. 

Chapter 8. — The effects of overvaluing tradition, and the practices of the primitive church. 

Chapter 9. — The object of the advocates of tradition is to establish certain high views, not 

clearly seen (as they affirm) in the Scriptures and prayer-book. 
Chapter 10. — Their extravagant views of the Sacraments. 
Chapter 11. — Their views of Baptism. 
Chapter 12. — Their views of the Lord's Supper. 
Chapter 13. — Their views in relation to other doctrines, and antient usages which they 

wish restored. 
Chapter 14. — The effect of such views and practices on the doctrine of justification by 

faith, as set forth in our Articles. 
Chapter 15. — The sentiments of English bishops and others as to the tendency of Oxford 

Divinity. 
Chapter 1 6. — The practical tendency of this system, as evidenced by historical facts. 
Chapter 17. — Extracts from No. 87 of the Oxford tracts, written during the year 1840, 

on the doctrine of Reserve, being a continuation and defence of the former tract. 
Chapter 18. — Extracts from Tract 86, showing their views of the Prayer-book, as it 

now is. 
Chapter 19. — Concluding remarks, and proposition to re-publish in this country some of 

the various answers made to the tracts, by eminent English writers. 



APPENDIX, 



CHAPTER I. 

The Scriptures the only rule of faith, and their own best interpreters. 

The foregoing sermon taken almost entirely from one small portion of 
God's word, still leaving much of that behind, and thus in one of many ways 
illustrating the fullness and sufficiency of scripture, may very naturally lead 
to some further remarks upon a subject which has once more become of deep 
interest to the ministers and members of our church. That which was so 
fully discussed, and it was hoped, so firmly settled at the reformation, has 
again become a matter of dispute. I allude of course to the claims set up in 
behalf of tradition as the divinely authorized and infallible expounder of 
scripture, and the comparative obscurity of scripture requiring such an ex- 
positor. 

The following are the sentiments of the author on this subject, which 
though adopted not without considerable thought and examination, are yet 
delivered with a due consciousness of his incompetency to the task. 

In one of the passages quoted in the sermon, St. Paul speaks of Timothy 
as " having known the scriptures from a child, which were able to make him 
wise unto salvation, through faith which is in Christ Jesus" — adding — that 
" all scripture is given by inspiration of God, and is profitable for doctrine, 
for reproof, for correction, for instruction in righteousness, that the man of 
God may be perfect, thoroughly furnished unto all good works" II. Tim. 
3d chapter 15, 16, 17. Although he is plainly alluding to the scriptures of 
the Old Testament, yet what he affirms of them, must of necessity be appli- 
cable to his own inspired epistles, and all the books of the New Testament, 
whether then, or afterwards written. Timothy had received from the lips of 
the Apostle the faith of Christ, which enabled him fully to understand the 
old scriptures to the salvation of his own soul, and so as to furnish him per- 
fectly for every work of the ministry. Surely all who have that faith fully 
written out in the New Testament, may in like manner become wise thereby 
unto salvation, and those who are called to the ministry, be well prepared for 
the same by the scriptures thus complete. 

But we are told by some writers of our day as our fathers were told in 
their day, that scripture and the meaning of scripture are different things ; that 
scripture is not its own expositor, as no law is the interpreter of its own 



34 

meaning ; that we must look elsewhere for its right understanding ; that 
instead of all questions being settled by an appeal to scripture, such " an ap- 
peal would be only the beginning of the controversy." (See Manning on 
the faith, page 36.) 

Let us introduce what we have to say on this subject by considering briefly, 
some of the means which in the providence of God we may use for disco- 
vering the saving knowledge of his truth. 

1st. We mention (notwithstanding all that is written against it) the simple 
study of the scriptures themselves, as that which should be most resorted to, 
and chiefly relied on, both by ministers and people. 

Surely the words which the Holy Ghost has used are not mere naked 
signs to the eye, or empty sounds to the ear, conveying no certain meaning 
to the mind without some explanations. They are not like the letters and 
sounds of an unknown tongue requiring a translation, they are not a dream, 
whose interpretation is to be sought elsewhere, on the contrary they do in a 
remarkable manner explain themselves to the reader and hearer. Unfulfilled 
prophesies indeed do not thus interpret themselves, the interpretation being 
reserved for the event which is to come. But as to those scriptures by which 
we are to become wise unto salvation, by the right knowledge of which the 
man of God is to be thoroughly furnished for his work, it would be strange 
indeed if they were not understood by the careful examination of them. 
Wherefore we find that it was one of the great proofs of Christ's divine mis- 
sion, that " to the poor the gospel was preached." Those whom he com- 
missioned, doubtless preached it to the poor saints, nor can we suppose 
they preached it so as not to be understood by them. Lest however they should 
be forgotten, and to correct the misunderstanding of the truths delivered, 
which soon occurred, they committed the same things to writing, and directed 
that these writings should be read to all the brethren, which was then done, 
and has been done ever since. Amongst those to whom, and of whom, St. 
Paul particularly writes, are servants, who are usually the poor and unlearn- 
ed of this world, and to them surely he would not speak in an unknown 
tongue. When we also remember, that this is called the incorruptible seed — 
the word of which the soul is born again — the engrafted word which is able 
to save the soul — the light to our feet — the lamp to our path ; surely it must 
be some plain thing which is to be all this to us, and if we will only look up 
to God and say with David, " open thou mine eyes that I may see wondrous 
things out of thy law," will not saving truth appear written as with a sun 
beam from Heaven, and the highway thereto be so plain, that the fool need 
not err therein. This has been realized in the case of thousands in every age 
who have humbly and diligently searched the word, and been " taught of 



35 

God" through it the way of life. Both for confirmation in the great prin- 
ciples of our religion, and for the understanding of many other things con- 
tained in the scriptures, they are beyond all other writings, so constructed as 
to explain themselves by the comparison of the different parts thereof — that 
is — comparing scripture with scripture. The sacred books were not all written 
at the same time, nor by the same penmen, though under the guidance of the 
one infallible spirit. They were written at sundry times and in divers man- 
ners by a long line of Prophets and Apostles, and.under such circumstances, 
and in such ways, as to explain and confirm each other in the most satisfac- 
tory manner. When we take up some ancient author or law, and by the 
mere reading of it are unable to understand a passage, we compare it with 
other passages, and if that does not suffice, we endeavor to find some writings 
on the same subject by cotemporaneous authors, or those who lived nearest 
to the time of the author or law in question, and thus search out the mean- 
ing which is hid from us. Now the Bible dictated by one spirit of truth, in 
which is no yea, nay, no contradiction, is composed of a variety of books 
following each^other in regular succession testifying to, and explaining each 
other, until the volume is about to close, when a number of inspired preach- 
ers nearly at the same time commit their faith to writing, and serve as com- 
ments one upon another. To these surely the first appeal should be made, 
and scripture should be called upon to explain scripture, when difficulties 
arise. What is the New Testament but an inspired comment upon the Old, 
our Lord and his Apostles quoting and explaining Moses and the Prophets. 
What is the sermon on the Mount but an exposition of the moral law, which 
had been corrupted by the false glosses of the Pharisees, and who can make 
it plainer than our Lord has done. The New Testament was contained in 
the Old, but was for a while hidden from full view, until the prophesies were 
fulfilled in him, who, by his gospel " brought life and immortality to light." 
We find accordingly, that our Lord exhorts the Jews to search the scriptures 
for him, nor does he ever send them to any traditions, "creeds or liturgies, 
(although he joined in the services of the temple and synagogues) that they 
might understand, but on the contrary condemns the traditions as having 
" made void the law." St. Paul also when he preached Christ to the Be- 
reans, unto whom it was a new doctrine, called them noble, because, while 
with all readiness of mind they received such glorious tidings as he brought to 
their ears, they nevertheless searched the scriptures daily to see if these things 
were so. iNow, since Paul has written to, and for us, what he preached to the 
Bereans and others, we may be noble also (not by consulting tradition) but 
by comparing the old scriptures with the Apostolic doctrine, not in a scepti- 
cal spirit, but with a readiness of mind, that thus we may see how happily they 



36 

agree, and so understand and believe them the more. And even though there 
be some things hard to be understood, alluded to in the sacred writings, yet 
blessed be God, they are not the things necessary to salvation. The scrip- 
tures have been well compared to a river in some places so deep as to swim 
the mighty elephant, in others so shallow, that the timid lamb may play 
therein, 

There are, however, those who think not only that the scriptures are not 
their own expositors, but that it was not designed that our faith should come 
to us through the channel of scripture, but rather through the church, which 
instructs her children in the faith once delivered to the saints, and handed 
down through another channel or stream running parallel with scripture, and 
only referring to scripture for proof. They compare tradition and scripture 
to two streams running side by side, but never mixing their waters, the stream 
of tradition taking its rise higher up, and coming from the Apostles' lips, in- 
stead of their pens. They say the Gospel was preached many years before it 
was written — that it was given as a sacred deposit to the church, to be kept 
inviolate, and handed down from generation to generation, and that this was 
actually done ; that in confessions, creeds and liturgies, whether written or 
unwritten, it has been most certainly preserved, and that the first teaching 
of the young, and of converts to the faith, is by her, and in her language, which 
is plainer than that of scripture, and better suited to establish the mind in a 
uniform belief.* So taught, and still teaches the church of Rome, and we 
dread the consequences of such teaching in Protestant Christendom. Now 
when we remember how soon some of the churches forgot what was preached 
to them, so as to require the same to be written down ; when we remember 
how the Gospels and Epistles were, as well as the other scriptures, read 
continually in public and private ; how in all things men would prefer the 
written scriptures for a guide, rather than the remembered faith, we cannot 
but think that in a short time the scriptures were regarded as the true source 
of the faith, at any rate to those coming after, and who heard and saw not 
Christ and the Apostles, and that whatever prayers and confessions were in 
use (of which we have no certain accounts, as none have come down to us 
but the Lord's prayer,) would be traced to the written word. Had the Apos- 
tles under the influence of inspiration drawn up any such confessions or ex- 
positions for the churches planted by them, as being clearer and more conve- 
nient than the scriptures, would they not have been handed down to us in 
these writings, as our Lord's prayer, and .the summary of the law and prophets 
as given by Christ, are in the Gospel. When, therefore, as at the council of 

* We refer the reader to the latter part of the appendix for the proof of these statements. 



37 

Nice, the bishops gave in the faith of their churches, (not in any written 
creeds, so far as we are informed, but in verbal statements) must we not regard 
them as drawn from the written word, during the three hundred years preced- 
ing the council. More than three hundred churches were represented in 
that council. Are their confessions to be regarded as so many separate 
streams which took their rise in the fountains of oral tradition — that is the 
preaching of the Apostles, then separated and travelled for more than three 
hundred years — through more than three hundred channels, and at length 
found themselves together at the council, just the same in color, taste and 
purity. This is what some would have us believe concerning them. As we 
shall have more to say on this subject before we conclude, we will not stop 
to show the improbability of it, but will proceed to speak of another mode 
by which God is pleased to instruct us in his holy truth. 

2d. I mention as next in importance amongst the means of arriving at di- 
vine truth, that which in the order of time may be said to precede the one 
just spoken of. I allude to instruction in the word of God by parents and 
guardians. Timothy is said to have known the holy scriptures from a child, 
and from the manner in which his grandmother Lois, and his mother Eunice 
are mentioned, we may infer the probability that he was early instructed in 
the scriptures by them. Should it be said that he was instructed in the scrip- 
tures by means of some catechism, or creed, or abridgment of them in 
use among the Jews, we reply that there is no mention of any such things. 
Moreover, when we remember how carefully the Jews were directed to teach 
God's words to their children, "to bind them as signs upon the hand, as 
frontlets between the eyes, and write them upon the posts of the house, and 
upon the gates," and how they were actually worked into the borders of their 
garments, so as to meet the eye at every turn, we must think that Timothy's 
instruction was chiefly in the very words of scripture. And where is that 
book which contains so many things in the way of history, parable, precept, 
doctrine, which is more level to the capacity, and more interesting to the sen- 
sibilities of children ? Thank Heaven, there always have been a goodly 
number of pious parents whose first and chief instruction of children has 
been in the very words of God, and there have been thousands of children 
whose first ideas of a God and Saviour have been drawn from the scriptures, 
read to them or by them, than which word properly selected by the parent, 
nothing of man can be plainer, or so instructive. Let the first words then 
committed to the memory of a child be God's own words. Let the first 
prayer its infant lips are taught to lisp, be the prayer taught us by our Lord. 
In the scriptures we have abundance of milk for babes, as well as meat for 
men. Let the pure milk of the word be drawn from the breast of God's 



38 

book, and taken fresh and warm into the stomach of the child. There is 
nothing like mother's milk for the child, when the mother is in health, 
and blessed be God, his word is always saving health. If parents would only- 
do this more faithfully, how many more Timothys we should have in the 
church of God. 

3d. Next let me mention as the most effectual means of arriving at the 
true knowledge of Christian doctrine, the ministry of the gospel, the preach- 
ing of the word, by whose foolishness God is pleased to save those that be- 
lieve. Here again, however, let us be careful to observe how the directions 
given to God's ministers bind them to keep near to his word. " If any 
man speak let him speak as the oracles of God." " Take heed to thyself 
and the doctrine." " Preach the word." Merely to read it, is to preach it. 
The words which the Holy Ghost useth are to be preferred to the " enticing 
words of man's wisdom." Having preached the word either in the language 
of Scripture, or in that which comes nearest to it, the minister may then re- 
prove, rebuke, and exhort — reprove the people for not studying and obeying 
that word — rebuke them for sinning against it— and exhort him to do all 
things which it commands. The great duty of the preacher is to draw the 
attention of sinful and ignorant man to the word of God, to set before him 
its promises and threatenings, and in every way seek to bring him under 
the sanctifying influence of the truth as it is in Christ. By comparing 
scripture with scripture, and making scripture explain itself, they will best 
unfold its real meaning and intent. Thus will they speak as ambassadors of 
God, praying sinful men to be reconciled to God, even as tho' Christ was 
speaking by their lips. Our church in all her ordination services most im- 
pressively sets forth her deep sense of the importance of this part of the 
ministerial office. In the most awfully interesting part of the service for or- 
daining deacons, after having required a solemn promise of the same, she 
puts a New Testament into the hands of the deacon, with a charge to read it, 
(and if licensed thereto by the bishop,) to preach it to the people. In her 
office for the ordaining of priests, after repeated promises on the part of the 
candidate, to read, study, and preach the scriptures, she puts the whole Bible 
into his hands, charging him to preach it. And again in the consecration of 
a bishop she repeats the same ceremony, and after similar demands and put- 
ting the Bible into his hands, charges him " to think upon the things contain- 
ed in that book, and be diligent in them, that the increase coming thereby 
might be manifest unto all men, and that by "so doing he might both save 
himself and those that hear him." Not one word in all these services does 
she say about tradition as the interpreter of scripture. The public reading 
and preaching of God's word by his ministers does indeed give them a great 



39 

influence over the minds of men in forming their religious opinions. So 
hath God ordained. But then he has also provided an abundant supply of 
his holy scriptures which the people have in their hands, and it is their duty 
with the Bereans of old to search these scriptures for themselves daily, 
whether these things be so or not. It is doubtless better that this duty of 
preaching the scriptures should be committed to numerous individuals duly 
prepared for it, and solemnly ordained to it, and giving the sense of scripture 
on their own awful responsibility to God, than if some uniform exposition 
were enjoined by a great council of the church, as the sole allowed comment 
upon God's word ; for if that council should be corrupt, and that exposition 
false, how dreadful the condition of the hearers ; whereas if many of the 
individual preachers be corrupt or ignorant, still others will be faithful and 
wise, and shining even in the church below as stars, will throw their light on 
the surrounding darkness. 

4th. It might now be asked has not the church as such in her collective 
capacity, as a regularly organized body, done any thing in the way of ex- 
pounding God's word, at least as a help to the ministers, and in order to reg- 
ulate the faith of her members, which deserves our reverential regard. As 
the ground and pillar of the truth, she has in various ways endeavored to 
perform her part, by setting forth catechisms for the young and ignorant, also 
creeds and prayers for the public worship of God, and forms and confessions 
for the administration of God's holy ordinances, as also articles of religion 
when called for by the exigences of the church. In all these the faith of the 
church is more or less set forth, tho' all of them were not exclusively or 
chiefly designed for settling the faith, some of them being rather for de- 
votional purposes. In none of these however is the great principle of the 
sufficiency of scripture ever violated. Take for instance the catechism of 
the church of England and America, designed for the use of her young mem- 
bers. Does the church in setting it forth, declare that the scriptures being 
dark and hard to be understood, must be made clear to the young mind by 
means of her exposition in the catechism ? What doctrines, precepts or or_ 
dinances, are set forth more clearly in the few words of the catechism, than 
the same are, in some parts of the Bible, and in various places more at large ? 
How easy to collect a number of texts, or larger portions of scripture on 
every point contained in the catechism, not merely for proof, but for elucida- 
tion ? See how this is actually done in the larger catechisms in use, and in 
some catechisms which are altogether in scripture language, as that published 
by the late bishop of New York. Our catechism is merely an abridgment; 
not a new and better version of Christianity, and is on many accounts very 
convenient, when properly used. That it is not a clearer exposition of 



40 

Christianity than we may find in the sacred text, is evident from the fact that 
both in England and America the ministers are enjoined to explain it to the 
children publicly, before the congregation. This is often done, and the cate- 
chism serves as a text for the minister to discourse on, instead of a sermon 
from some passage of scripture. Like the word of God it is submitted to 
the exposition of the preacher. Volumes also have been written and pub- 
lished on this brief summary of our religion, and few as are its words, some 
of those have been, and are the subjects of controversy. Take next the 
Apostles' or Nicene creed. Do they make clearer to the mind any of the 
great facts and truths set forth in them ? How many scriptures there are 
bearing on each point, which are better calculated to produce faith and con- 
viction in the mind, and to awaken feeling in the heart. It was however desira- 
ble, to have in some part of the services of the sanctuary, a brief summary of 
the great truths of religion to be frequently repeated, and turned into an act of 
devotion. The scriptures read on each occasion of public worship could of 
course only refer to some few of them at one time, whereas it was desirable 
to have them all pass before the mind. Now it would not be practicable in 
so short a compass, to express the same in scripture texts, and therefore for 
brevity and convenience, they are brought together in the very fewest words 
which could be used. I now speak of the general use which our creeds 
serve. We know that at particular times they have been resorted to, with 
more or less efficacy, for the detection of heresy, and the exclusion of heretics 
from the church ; but we deny that they express any truths more plainly or 
so as to produce more effect than the word of God. Short as these creeds 
are, what large volumes have been written in explanation of them, and some 
of their words also are subjects of a difference of opinion. 

Still more is this the case with our articles which were mostly intended as 
a protest against the corruptions of truth by the Church of Rome. They set 
forth the great truths of the Gospel in a very decided manner, and yet much 
diversity of sentiment exists as to the meaning of some of them, while candid 
history confesses the fact, that those who drew them up, intended that some 
of them might be received in different senses. Not so the word of God 
which is all yea, yea, or nay, nay, though we may not always perceive the 
harmony. I do not make this ambiguousness an objection to our articles, but 
rather consider it an evidence of the candor and wisdom of their framers, that 
they should thus have expressed themselves on doubtful points. Of this how- 
ever we feel happily certain, that it is with our articles, creeds, catechism and 
services, as it is with the Bible, that the points necessary to salvation are all 
plain enough to humble and candid enquirers. The same remarks may we 
make as to all the solemn offices, for the administration of Baptism, the Lord's 



41 

supper, confirmation and ordination. As Cod had furnished in his word no 
prayers, confessions and responses for the complete religious performance of 
these ordinances, it became the duty of the Church to prepare such out of his 
holy word, not however expecting to make ihe scripture on these subjects 
clearer than it is, as it stands in the sacred volume, but to make the admin- 
istration of these ordinances solemn and edifying ; sanctifying them with 
the word of Cod and prayer. 

That the doctrine of scripture in relation to these ordinances is not render- 
ed clearer to the minds of men , by these offices of the church, is evident from 
the fact that so many differences of opinion still exist as to the meaning of 
the church in the words she uses. Are there not as many and as great dif- 
ferences of opinion concerning certain words in the baptismal service, as in 
regard to those passages of scripture which relate to baptism ? And that the 
church does not mean that these services and creeds should be preferred as 
an exposition of the " faith -once delivered to the saints " and transmitted 
through a regular line of traditive interpretation, to the scriptures themselves, 
is evident to us from the manner and order in which she causes these scrip- 
tures and these documents to be used, now as of old. If as some say the 
preaching of the Apostles came first, their writings afterwards, therefore, the 
church the everliving preacher must teach, and the Bible only prove what 
she teaches, why then in every age have the scriptures been first read in the 
churches, and afterwards the voice of the church heard in her services ? 

If the church be, as she is often represented, the standing and everliving 
preacher, coming down from primitive times, venerable with years, how 
does she perform that duty ? Does she rise up each Sabbath day in the holy 
place, and cry out: — Hear O my children the words of thy mother. More 
than eighteen centuries ago I received from the great master a sacred deposit, 
an holy faith ; from his own lips and the lips of his inspired servants I re- 
ceived it. I at once committed it to my faithful memory and therefrom 
preached it to the world. From time to time as I saw need, I brought it 
forth, and entrusted it to creeds and liturgies and holy books, and in them 
have I ever faithfully preserved it. Hear it this day in these prayers and 
confessions and services, which I now utter as my first words of instruction. 
I most solemnly swear unto you, it is the very same failh once for all deliver- 
ed to the saints, unchanged and entire, for I am a perpetual and living witness 
to the fact. In this I cannot be mistaken, here I am infallible. Therefore 
listen as to the voice of Christ himself or his Apostles, for I utter their words. 
Having done this, and gone through her creeds and prayers and sacramental 
services, does she then say — Do you doubt — behold I tender you the proofs 
— look at these sacred books — this new testament written some years, after 
4 



42 

the faith was delivered, by the very persons delivering it, and containing the 
very same, and now I read a portion of them unto you — judge ye. Do we 
not all know that the very contrary is and ever has been the practice of the 
Christian church. Before a creed is read, or an ordinance administered or a 
sermon delivered, she bids her ministers read portion after portion of the 
sacred scriptures old and new, that all may compare scripture with scripture ; 
and then and not till then, does she open her lips with her services, and per- 
mit the minister to give his opinion and testimony. God speaks first in his 
own plain and impressive language, line upon line, precept upon precept ; then 
the church by her creeds and prayers and sermons responds to the same, and 
declares how she understands them, and prays that God would "illuminate 
all Bishops, Priests and Deacons with true knowledge and understanding of 
his word, that both by their preaching and living they may set it forth and 
shew it accordingly" — " that he would give all his people increase of grace 
to hear meekly his word and receive it with pure affection." 

Let it not be said that it is a matter of no importance which comes first, so 
that God's word be admitted as the ultimate tribunal. It is by no means 
a matter of small importance who is first heard, God in his infallible word, or 
the church in her services. First impressions are the deepest and most du- 
rable. He who has the privilege of making the first statement of his case, 
has ever an advantage over the mind of the listener. Many are so well satis- 
fied with the first statement, that they do not desire any other, their minds being 
fully made up on the subject. We can never consent to regard the scripture 
merely or chiefly as a court of appeals, or ultimate tribunal to which doubtful 
or controverted points are to be carried. Many through indolence, or fear of 
expense, or belief that no change will be made in the sentence, content them- 
selves with the decision of the first court in which their earthly cause is tried. 
So would it be in this case. So has it been we all know to the great dis- 
honor of religion in various ages of the church when she, darkening God's 
council, and being the blind leading the blind has conducted her children by 
thousands to the bottomless pit. We must therefore ever regard the word of 
God as the first and chief teacher of the truth, as well as the ultimate tribunal 
to which all the opinions of men and practices of the church must be car- 
ried (g). 

(g-) Justin Martyr's account of the primitive worship. — " On the day that is called 
Sunday (says he) an assembly of believers through town and country takes place upon 
some common spot, when the writings of the Apostles, or the books of the Prophets are 
pu jliclj read, so long as the time allows ; after which the presiding minister in a sermon 
exhorts his hearers to the practical adoption of the good precepts which they have just 
heard recited." — Apobgy 1. 6. 67. 



43 

5th. We would yet allude to one other means of arriving at a sure know- 
ledge of the laith — the great truths which must be received in order to salva- 
tion. It is a most gratifying and comforting consideration that there is a 
remarkable consent of the wise and pious of the church of God in every age 
to the fundamental doctrines of Christianity, seen not merely in the confes- 
sions and services of particular churches, but in many other writings. This 
consent has been so great as to be compared to the general testimony of man- 
kind to the existence of a Supreme Being. But whence this common con- 
sent. It doubtless originated in a first revelation, but would it have been 
retained and believed by the mere unwritten remembrance of that revelation 
transmitted from age to age ? St. Paul in his first chapter to the Romans 
speaking of the wise men of this world says, " That which may be known 
of God is manifest in them for God hath shewed it unto them ; for the invisi- 
ble things of him (that is his eternal power and godhead) from the creation 
of the world are clearly seen, being understood by the things that are made." 
The light of nature was a perpetual Bible to them keeping in their remem- 
brance the knowledge of a God. So the blessed Bible has ever been the 
steady and unchangeable light in which the wise and pious of God's people 
have seen the same great truths of Christianity, bearing testimony to the same 
in their various writings which have come down to us from primitive times, 
which occasionally issued forth from the darkness of the darkest ages, and 
which still continue to abound in all parts of the Christian world. It is most 
strengthening to our faith to be able to go back from generation to generation 
and to travel from land to land and find this same concurring testimony. Too 
much indeed has sometimes been rested upon it by those who were given to 
the veneration of antiquity. Some of the Fathers are supposed to have thus 
relied too much on those yet nearer to the Apostles than themselves, and the 
English reformers too much on the whole body of the Fathers, but as we 
think will appear from authorities yet to be adduced, both those Fathers and 
the Reformers gave to the Scriptures ever the first and highest place, and 
chiefly referred to the ancients, in the first place to refute the heretic who 
laid claim to tradition as on their side, and in the second place to meet the 
Romanists who affirmed that all the Fathers were for them. 

I shall close this part of the appendix by the following extracts from an old 
and excellent writer referred to in a previous note, and who, from the time in 
which he wrote and from the whole tenor of his book, was well acquainted 
with the controversy between the Roman Catholics and Protestants on the 
point of tradition. 



44 

Extracts from Sir Humphrey Ly rule's Via Divia. 

In the second section he considers the objections of those who say that 
the scriptures are " dumb judges and cannot speak" — that they are " dead 
characters," " matters of contention," a " shop of heretics," " doubtful," 
" full of perplexities." He replies — let it be admitted that there are things 
hard to be understood — -yet there is milk for babes, as well as stronger meat 
for stronger men and as St. Gregorie saith " there is depth for the elephant to 
swim, and shallow fords for the lamb to wade in." He that gave a heart and 
wisdom to the Apostles to preach that heavenly word opened the heart of 
Lydia (a poor ignorant woman) to understand it ; and for that purpose saith 
St. Chrysostom the spirit of God hath so ordered and disposed the scriptures 
that publicans and fishers and tent makers and shepherds and apostles and 
unlearned men should be saved by those books." To whom St. Chrysostom 
asks " are the scriptures obscure." Who is there that heareth the words 
" blessed are the meek — blessed are the merciful — blessed are the pure in 
heart and the like, that shall need an expositor? But admit there are diffi- 
culties in some scriptures " the obscuritie of scripture is very profitable (saith 
Gregorie) for it doth exercise the senses, whereby one may understand that 
which otherwise he would be ignorant of; for if the sacred scriptures were 
easy and familiar in all places, they would be neglected, which obscure places 
by study and industry being known and understood, do comfort and revive 
the reader, by how much the more, they are with industry and difficulty 
sought and understood," 

But the author concludes with the blessed truth, that though there be ob- 
scurities in scripture, yet there are plain and evident testimonies, which illus- 
trate those difficult and obscure places and that in those plain and evident 
places all things concerning faith and good manners are contained. 

In the third section he proceeds with the same subject affirming the Fathers 
made the scriptures sole judges of their cause when they were disputing with 
heretics, professing that" the text of scripture was the truest glosse in ex- 
pounding of itself" not he says " that we denie the authoritie of the fathers 
which joyntly agree in poynts of faith, for the rigid expounding of the scrip- 
tures ; only we say the author of the word who best knew his own meaning, 
was best able to expound himself, and in this manner the ancient fathers, as 
they grounded the church upon the scriptures, so likewise they referred back 
the meaning of the scriptures, unto the author of them." Thus St. Austin 
in his four books of Christian Doctrine where he expressly treateth of ex- 
pounding scripture — he plainly proveth that the meaning of the word is 
learned out of the word and the obscure places are expounded by the mani- 
fest. "In this great plentie of scriptures (he saith) we are fed with plain things 



45 

and exercised with obscure, those drive away hunger ; these contempt, the 
Holy Ghost having tempered them so of purpose." " There is much obscurity 
in scripture, but withal if thou knock at the door with the hand of thy un- 
derstanding, thou shalt gather by little and little the reason of that which is 
there spoken and the door shall be opened to thee (noh ab alio, sed a verbo 
Dei) and that by no other but the word of God itself." So also St. Basil of 
the Greek Church "behold and hear the scripture expounding itself. Yea what 
things be, or seem to be, covertly spoken in some places of holy scripture, the 
same are explained by other plain places elsewhere." So St. Chrysostome — 
" Let us follow the scope of holy scripture in interpreting of itself; when it 
teacheth some hard things* it expoundeth itself* and sufiereth not the hearer 
to err. Let us not fear therefore to put ourselves in full sail into the sea of 
scriptures, because We shall be sure to find the Word of God our pilot;" 

In the 9th section, of the same book there are some passages worthy to be 
republished in our day. 

" I confesse it for a truth that in the first ages of the world, the ancients had 
the knowledge of God without writing* and their memories by reason of their 
long lives, were registers instead of books ; but afterwards when God had 
taken the posteritie of Jacob to be his peculiar people, the lives of men were 
shortened ; and therefore hee gave them their lawes in Writing, which writing 
was so true and perfect, that some Romanists confesse the Jewes had nothing 
pertaining to the knowledge and service of God that was not written, and " as 
in the creation of the world before the sun was made, the light Was sustained 
and spread abroad by the incomprehensible power of God ; yet after the sun 
was created, God conveyed the whole light Of the world into the body of the 
sun, so that tho' the moon and stars should give light, yet they should shine 
with no other light but what they received from the sun : even so in the con- 
stitution of the Church, howsoever God at first preserved and continued the 
knowledge of the truth by immediate revelation from himself to some chosen 
men, by whose ministrie, hee would have the same communicated to the rest, 
yet when he gave his Word in writing, he conveyed into the bodie of the 
scriptures, the whole light of his Church, so that albeit there should be Pas- 
tors and Teachers, to shine as starres, to give light to others, yet they should 
give no other light, but what by the beames of the Written law was cast upon 
them." And that we might have good warranty for the written word, God 
himself shewed the first way by his owne example, who with his own finger 
wrote the Decalogue in tables of stone ; and saith Moses " The tables was 
the worke of God and the writing was the writing of God upon the tables," 
Exodus 32 : 16. And thus one and the same spirit that prescribed the old 
law to Moses gave also express charge to St. John " scribe write these things/' 



46 

Rev. 1: 11: 19: And lastly the reason of this writing St. Luke renders to 
Theophilus " that thou mayst know the certaintie of those things wherein 
thou hast been instructed," Luke 1: 4. 

St. Paul's epistles are evidently only a repetition of those things which he 
had preached to the various churches among whom he had declared the whole 
council of God. 

" Wherefore Athanarius the Holy Father tells us ; the holy scriptures given 
by inspiration of God. are of themselves sufficient to the discovery of the 
truth. And as concerning the fulness of all truth which is revealed in the 
scriptures, St. Hilary assures us that in his days the word of God did suffice 
the believers ; yea saith he, what is there concerning man's salvation that is 
not contained in the word of the Evangelist ? -What doth it want 1 What is 
there obscure in it ? All things there are full and perfect. And Turtullian 
himself professeth that he honoreth the fulness of the scriptures and de- 
nounceth a woe to Hermogenes the heretic, if he take aught from those things 
which are written, or addethto them." And St. Cyrill more expressly, " all 
things that Christ did are not written, but tilings are written which the writers 
thought sufficient, as well touching conversation, as doctrine, that shining with 
right faith and virtuous works, wee may attain to the Kingdom of Heaven." 
And thus by the testimonies of the blessed Apostles and the consent of the 
Holy Fathers we have certaintie, we have safety, we have assurance, we have 
all sufficiencie in the Holy Scriptures. Again he quotes Ireneus as saying 
that in his time the heretiques complained that they who were ignorant of 
tradition could not find the truth in the Scriptures, for the truth was not de- 
livered by writing but by the word of mouth. And for proof of their asser- 
tion they cite the words of St. Paul, " we speak wisdom among them that 
are perfect, 1st Cor. 60: 2, 6. Bellarmine the Roman allegeth this very text 
to prove that many misteries require silence, that it is unmeet they should be 
explained by the scriptures, and therefore are only learned by traditions. 
Turtullian also tells us that the heritiques confessed indeed that the Apostles 
were ignorant of nothing, but they say the apostles revealed not all things 
unto men, and for proof they cite the word written " O Timothy keep that 
which is committed to thy trust." In like manner St. Austen tells us that all 
foolish heritiques doe seek to colour their devices by this Gospel " I have yet 
many things to say unto you, but ye cannot heare them now." But saith he 
seeing Christ himself hath been silent of those things, who of us can say — 
they are there and there, or if he dare say it, how doth he prove it?"* 

* The author gives the references to all his quotations. The reader can examine the 
same. 



47 
CHAP. II. 

Additional proofs of the facts and views contained in the appendix and 

sermon. 

When the author wrote the views contained in the preceding chapter, hav- 
ing a thought of their publication in some shape or other, he had only read 
what was said on the subject in the first four volumes of the Oxford tracts and 
in one brief answer to them. Since then and since the request of the sermon 
for publication, he has been furnished with a supply of English publications 
on both sides of the controversy, and also with the last volume of the Oxford 
tracts issued 1840. Having been deeply interested in the discussions and 
fearing that the controversy is not over either in England or America, he thinks 
that the following quotations and remarks in continuation and support of 
what is affirmed in the appendix, will not be without some use. If the 
reader has been in any measure interested in the sermon and first part of the 
appendix, he will be much more so by the facts and testimonies which are 
about to be produced. 

And that I may not be suspected of misrepresenting the Oxford divines 
and their advocates, on the subject of tradition and the insufficiency of scrip- 
ture I will 

1st. Adduce their own words on the subject. . 

2d. Some testimony from scripture. 

3d. That of the Fathers and Reformers. 

4th. Shew the insuperable difficulties in the way of making the use they 
propose of tradition. 

5th. Set forth what appears to be the main object of this class of divines 
in thus magnifying tradition. 

This will be done very often in the words of some of those distinguished 
living writers of the Church of England, who are now engaged in a contest 
in which not a few of the principles and acts of the reformation are assailed. 

Opinions of Oxford Divines and others on the subject of tradition. 
Our first quotation is from the work of the Rev. Mr. Manning, an English 
Clergymen, and which was published at the request of the Bishop and 
Clergy, of the diocese to which he belonged. " We often persuade ourselves 
that when Holy scripture is once proved to be such, all questions are quickly 
ended by a final appeal to the word of God, whereas the final appeal is the 
beginning of the controversy. For all parties lay equal claim to its favora- 
ble verdict, and men hear its voice as variously as they will. The very point 
at issue is the meaning of the voice. Their differences prove at least this, 
that scripture is not the clear expositor of its own meaning." (P. 36.) 



48 

One remark only we make on the above. If the prayer-book be the fina 
appeal as interpreting scripture, which Mr. Manning affirms, since differences 
of opinion exist as to the meaning of various expressions in it, only let the 
reader apply the above passage to the prayer book and see how well it suits 
it. Let the word prayer-book, or tradition be substituted for scripture ; the 
reader is requested to do it. 

Again in page 44, Mr. Manning says " although it is allways both the 
right as men speak and the privilege of christians to labor out their belief 
by analysis and induction, by evidence and history, it can never be the ne- 
cessary duty until the church has failed of hers. For it is her office to anti- 
cipate all reasonings by holding forth the approved results. And for this very 
cause it pleased God in the beginning to store up in her the whole treasure of 
the Gospel ; her sacied books were as a steadfast memory ever correcting her 
conceptions of Heavenly things ; her living ministry, a thousand tongues; her 
rule of faith, an universal instinct ; her councils, acts of deliberation ; her de- 
crees, utterances of judgments. She was and is, a living, responsible being, 
witnessing, defining old truths, condemning false novelties. Her charge is to 
sustain from age to age, the whole body of revealed wisdom ; to imbue each 
successive generation of her children with the conclusions of the faith, open- 
ly tendering also the proofs of Holy Scripture ; and thus going before us 
from our childhood, being ever herself of one ripe age, teaching us what 
things are necessary, probable, or doubtful ; both what we must and what we 
may believe ; ever leading on those that will follow, from conclusions to 
proofs, to inner ranges and higher paths of wisdom." P. 44:45. 

Much of the above is doubtless true, some of it we confess unintelligible 
to us, (as is often the case with Oxford writings) but in all, there is one great 
defect, that it puts scripture in the back-ground, whereas the church should 
teach chiefly by it, and not merely keep it for proof. Let the above be ap- 
plied to the church in her corrupt ages and in large portions of Christendom 
now, and how wretched the condition of those whose first and chief instruc- 
tion comes from the corrupted services of the Roman Ritual, the scripture 
being only resorted to for proof. 

We also quote as follows from Mr. Manning. " In each particular church 
therefore, as well as in the church at large, there was both the scripture and 
the sense ; and of this sense a certain portion was from the beginning ga- 
thered into a summary and tendered to every candidate for baptism, as the 
condition of his entering the church of Christ and the rule of his faith af- 
terwards; and this summary was the same in all churches and confessed by 
all christians, and the substance of it how variously soever expressed in words, 
ivas as directly delivered by the Holy Ghost to the Apostles and by the 



49 

Apostles delivered to the church as that of scripture itself. We have 
the same proof that St. Paul delivered to the Gallatian Church the sub- 
stance embodied in the Catholic creeds, as they now stand, as that this epis- 
tle which recalls them to their former teaching, is authentic. And therefore 
although the whole substance of the creed may be ultimately resolved into 
scripture, it was not at first derived from it, being itself older than the apos- 
tolic writings, and coeval with the'first preaching of the faith." Again " and 
it is to be observed that as the substance of the creed is acknowledged by all 
to be in point of time older than the apostolic scriptures and therefore not at 
first derived from them, but only confirmed by a consequent and fixed attes- 
tation, so the original wording of the creed, whatsoever it might be, was drawn 
from oral preaching." On this passage Mr. Manning has the following note. 
"St. Augustin de Symbolo 1, and Cyril Catech. 5, speak of the creed as a 
summary of the chief heads of scripture, but they plainly mean no more, 
than that it may be either deduced from scripture or resolved bach into it, i. e- 
its perfect agreement in substance and completeness, as a summary of the 
faith." On turning to the place here referred to in the works of St. Cyril, 
in the Oxford translation, we find these words, and leave it to the reader to 
judge for himself whether St. Cyril speaks of the creed as drawn from scrip- 
ture, or tradition. "But take thou and hold that faith only as a learner, and 
in profession, wmich is by the church delivered to thee and is established 
from all scripture. For since all cannot read the scripture, but some as being 
unlearned, others by business are hindered from the knowledge of them, in 
order that the soul may not perish for the lack of instruction, in the articles 
which are few, we comprehend the whole doctrine of faith. This I wish'you 
to remember even in the very phrase, and to rehearse it with all diligence 
among yourselves, not writing it on paper, but by memory graving it on your 
heart, as on a monument ; being watchful during your exercise, lest haply 
some of the catechumens overhear the things delivered to you. This I wish 
you to keep all through your life as a provision for the way, and beside this 
to receive no other ever ; whether we ourselves should change, and contra- 
dict what we now teach, or some opposing angel transformed into an angel of 
light should aim at leading you astray — for though we or an angel of Heaven 
should preach any other gospel unto you than that you have received let him 
be accursed." "And for the present commit to memory the faith, merely lis- 
tening to the words, and expect at the fitting season the proof of each of its 
parts from the divine scriptures. For the articles of the faith are not com- 
posed at the good pleasure of man ; but the most important points chosen from' 
all scripture, make tip the one teaching of the faith, and as the mustard seed 
in a little grain contains many branches, thus also this faith in a few words : 



50 

hath enfolded in its bosom the whole knowledge of godliness contained 
both in the old and new testament. Behold therefore brethren and hold the 
traditions which ye now receive and write them on the table of your hearts. 
St. Cyril Catichet, lecture V. Oxford 1839 : 57,58. If this passage does 
not mean some summary of doctrine drawn from all the scriptures, and de- 
livered to such as could not search the scriptures, then what construction may 
not be forced upon the writings of the fathers ? "Why did not St. Cyril at 
once recommend it as older than the scriptures and received from the apos- 
tles' lips and used by them in the churches. The other reference to St. Au- 
gustin is as little to the purpose. The reader who has access to the work 
may consult it for himself. 

We will now add a few passages from Mr. Manning who concludes " That 
the oral preaching of the Apostles was the sole rule of faith before the Scrip- 
tures were written and is so recognised by Scripture itself ; that it was the 
chief rule of faith to the universal Church even after the books of Scripture 
were written ; that is until they were collected and dispersed in a canon 
throughout the Churches in the world ; that it is recognised by the Christian 
writers of the first four centuries, as a rule of faith in itself distinct from the 
Apostolic Scriptures, although in perfect harmony with them ; that it is at- 
tested to us by the universal consenting tradition of the primitive Church and 
that the offspring and representative of the oral preaching of the Apostles is the 
creed as we now receive it, which is in substance older than the Scriptures 
and universally used in baptism, in all Churches before the Scriptures were 
written. Therefore the rule of faith in the primitive Church was Scripture 
and the creed attested by universal tradition. From this we must conclude 
further that this rule of faith was the ordinance of the Apostles and therefore 
of God." (See page 76.) ^ 

Again " That the Scriptures when written and received by the Church 
were universally understood in the sense of the Gospel before preached by 
the Apostles, and therefore must be interpreted by us according to the sense 
of that oral preaching which is preserved to us in the creed." " Moreover 
granting but not admitting that the creed was composed after the writing of 
the Scriptures, yet if attested to be the sense of Scripture by a sufficient wit- 
ness, such as universal tradition, or drawn from it by a competent authority, 
such as a general council, and no man can deny it has both these to confirm 
it, the creed would be to us the interpreter of Scripture." Again he says 
" The meaning and intention of the creed is never disputed: the controversy 
turns on the meaning of Scripture." 

One remark we offer on the assertion " that the Scriptures when written, 
were understood in the sense of the Gospel before preached by the Apostles 



51 

and therefore must be interpreted by us according to the sense of that oral preach- 
ing which is preserved to us in the creed." Bishop Onderdonk of Pennsyl- 
vania in his able and unanswerable tract on the rule of faith, which is entirely 
opposed to this doctrine of tradition, has shewn that in thirteen instances Scrip- 
ture was required, to aid or correct tradition. Now did the creeds in those 
Churches come down from the oral preaching of the Apostles as misunder- 
stood or corrupted by the first members, or from the preaching as corrected 
by the epistles ? If from the former, then must they have differed from the 
Scriptures and required correction afterwards. If from the latter then the 
Scriptures are their proper source. They came not from the extemporane- 
ous sermon which the Holy Ghost enabled the Apostles to preach, but which 
was misunderstood or corrupted in some things, but from the sermon after- 
wards written under the guidance of the Holy Ghost. This we must believe, 
or else that the Apostles gave a fixed written creed to be the sense of thei 
preaching, and afterwards of this their written word, which no one maintains, 
else surely it would have been found in the canonical writings. Christ pro- 
mised to his chosen witnesses indeed, that the Holy Ghost should bring all 
things which he had said to their remembrance, and guide them into all truth, 
that nothing might be lost to the Church, but no such certain promise was 
given to all the believers unto whom the Apostles preached, for St. Paul had 
to grieve that some had so soon forgotten what he said, and to stir up even 
pure minds by way of remembrance. The reader is requested if practicable, 
to get and study the excellent tract just referred to. 

I would now adduce a few passages from Mr. Keble's treatise on tradition. 
In page 23 he quotes some of the Fathers as authority for his opinion " that 
tradition is parallel to Scripture, not derived from it, and consequently as fix- 
ing the interpretation of disputed texts, not simply by the judgment of the 
Church, but by authority of that Holy Spirit which inspired the oral teaching 
itself, of which tradition is the record." In page 26 he says " the fact is 
clearly demonstrable from Scripture that as long as the canon of the New 
Testament was incomplete the unwritten system served as a test even for the 
Apostle's own writings." Moreover he says " Must it not be owned on fair 
consideration that Timothy's deposit did comprise matter independent of, and 
distinct from, the truths which are directly scriptural?" " and that whatever 
we can prove to be still remaining ought to be religiously guarded by us, even 
for the same reason that we reverence and retain that which is more properly 
scriptural, both being portions of the same divine treasure." 

I would add to the above some extracts from a work on tradition by the 
Rev. G. Holden in which he gives the sentiments of some of the Oxford writ- 
ers and their friends. Mr. Newman (he says) in his lectures on the prophet- 



52 

ical office of the Church remarks " The primitive church has authority as' 
the legitimate expositor of Christ's meaning ; she actsinot from her own dis- 
cretion but from Christ and his Apostles," P. 95. " The rule of faith which 
is now commonly taken to mean the Bible by itself, would seem in the judg- 
ment of the English Church properly to belong to the Bible and Catholic 
tradition taken together. These two together make up a joint rule. Scrip- 
ture is interpreted by tradition, tradition verified by scripture. Tradition 
gives form to the doctrine, scripture gives life." Tradition teaches, scripture 
proves, P. 327. 

In a similar manner the author of the 78th No. of the Oxford tracts says " the 
trUe creed is the Catholic interpretation ol scripture, or scripturally proved tra- 
dition," P. 2. In the 71st No. of tracts, tradition is described as another great 
gift equally from God with the Bible, P. 8, as affording a certainty in regard to 
the high theological doctrines " which supersedes the necessity of arguing from 
scripture against those who oppose them," P. 28. See P. 6 of Holden on 
tradition. — The same writer quotes from the sermon of " Churton on the 
Church ofEngland, a witness and keeper of Catholic tradition, the following 
sentence; " Scripture itself directs us to this Catholic tradition, that it does 
not suffer itself to be tried at the bar of private judgment alone, that it de- 
clares even men of the most cultivated talents insufficient to understand what 
they read without the guidance of the Church." P. 8. The author of the 
38th tract has these words " The liturgy as coming down from the Apostles 
is the depositary of their complete teaching." And Mr. Hook in his sermon 
on the Gospel the basis of education, P. 23, thus writes " when they find 
the doctrine taught by the Bible and the doctrine taught by the Prayer-book — 
or in other words by the primitive tradition confluent — flowing like the waters 
of the Rhone and Saone in one stream tho' with distinguishable currents,- 
they then feel that the meaning which they attach to scripture is the right 
meaning." 

We conclude our quotations by the following from the 5th volume of the 
Oxford Tracts, none of which we presume have yet been republished in this 
country. The reader will perceive that the course of these writers is still an 
onward one. 

Tract 85 treats of the difficulty in the scripture proof of the doctrines of 
the Church. 

In P. 33 it is said as to the Bible " Both the history of its composition 
and its internal structure are against its being a complete history of the Divine* 
will unless the early Church says it is. Now the early Church does not tell 
us this. It does not seem to have considered that a complete code of morals 
or of Church government, or of rites or of discipline is in scripture, and 



53 

therefore the original improbability remains in force. Again, this antecedent 
improbability tells even in the case of the doctrines of faith, as far as this, 
that it reconciles us to the necessity of gaining them indirectly from scripture, 
for it is a near thing (if I may so speak) that they are in scripture at all ; 
humanly judging, they would not be there but for God's interposition ; and 
therefore since they are there by a sort of accident, it is not strange that thev 
should be but latent there, and only indirectly produceable thence." 

Again P. 68. I have been arguing that scripture is a deep book, and that 
peculiar doctrines concerning the Church, contained in the prayer-book, are 
in its depths. Now let it be remarked in corroboration ; first — that the early- 
Church always did consider scripture to be what I have been arguing from 
the structure of it — viz: — a book with very recondite meanings : this thev 
considered not merely with reference to its teaching the particular class of 
doctrines in question, but as it regards its entire teaching." Secondly " it is 
also certain that the early Church did herself conceal these same church 
doctrines. I am not determining whether or not all her writers did, or all her 
teachers, or at all times, but merely that viewing all that period as a whole, 
there is on the whole a great secrecy observed in it concerning such doctrines 
as the Trinity and Eucharist." Again "If the early Church had reasons 

for concealment, perchance scripture has the same; especially if we suppose 

what at the very least is no improbable idea — that the sistem of the early 
Church is a continuation of the sistem of those inspired men who wrote the 
New Testament." 

In tract 85, P. 106, it is said " The creed is a document the same in kind 
as the scripture, tho' the wording be not fixed and invariable, or its language. 
It admits of being appealed to, and is appealed to by the early Fathers as 
scripture is. If scripture was written by the Apostles, because the Fathers 
say so (as it is) why was not the creed taught by the Apostles, because the 
Fathers say so ? The creed is no opinion of the mind, but a form of words 
pronounced many times a day, at every baptism, at every communion, by 
every member of the Church; is it not common property as much as scrip- 
ture. 

On the obscurity of scripture and the difficulty attendant upon the canon 
.of scripture which rests upon history, we have these words in tract 85, P. 
108, " We have reason to believe that God our Maker and Governor, has- 
spoken to us by revelation, yet why has he not spoken more clearly ? He 
has given us doctrines which are but obscurely gathered from scripture, and 
a scripture which is but obscurely gathered from history. It is not a single 
fact, but a double fact; it is a coincidence. We have two informants and 
both leave room for doubt. God's ways surelv are not as our wavs." 



54 

The foregoing extracts will we think sufficiently shew the views of the 
Oxford divines and their advocates on the subject of tradition and will also 
prove that we have not misrepresented them in the first part of the appendix. 



CHAP. III. 

We will now proceed to shew how far the Bible consents to this claim in 
behalf of tradition. 

It pleased God at sundry times and divers manners to speak unto the Fa- 
thers before his coming in the flesh, by means of Prophets, and the things 
spoken were carefully written down in a book, which we call the old Testa- 
ment.' This book gradually increasing from age to age was most carefully 
treasured up by God's ancient people, being read in their families, syna- 
gogues and temple, and regarded by them as containing prophecies of better 
things to come. Many were the opinions entertained and written from time 
to time concerning things in this venerable book, and many the traditions 
concerning things said to have been spoken by the inspired writers thereof. 
When the divine author of it the Lord himself appeared upon earth, he com- 
mended the fidelity of those who had kept these sacred writings by quoting 
them frequently, as did his inspired Apostles, never intimating that the least 
error had crept into them, while he and they severely condemned the misin- 
terpretation of them, and false traditions which prevailed. He appealed to 
these scriptures as containing one proof of his own divine mission, saying to 
the Jews, " search them, for they testify of me." Himself and the Apostles 
ever reasoned out of these books in the synagogue and temple, shewing how 
they were fulfilled in him. St. Paul pronounced the Bereans noble because 
they searched the scriptures daily to see if the things which he preached were 
so, that is, if they agreed with these old writings. He declared to Timothy 
that they were able to make him wise unto salvation, through faith in Christ 
— that is, by such a key to their right understanding as was furnished by the 
knowledge and faith of Christ who came to fulfil the prophecies and promises 
of the Old Testament. All that Christ said and did was indeed prophetically 
contained in the Old Testament. The Apostle says that Christ was preached 
to the Jews of old as well as to those in his day. Abraham saw Christ afar 
off and was glad. These same scriptures had gradually been introduced in all 
heathen lands by means of the Jews who being dispersed every where carried 
them with them. Such being the circumstances and character of these sacred 
records, let us enquire whether they are treated with the respect which is due, 
by the writers who are setting up their high claims for tradition. They real- 



55 

ly appear sometimes to have forgotten there ever were such books, or that 
they could be of much use to the first Christians, during the time when they 
were supposed to be without the written word, and dependent upon the oral 
preaching of the Apostles, and the tradition of the same, from generation to 
generation, until the New Testament was written, nay until the whole canon 
was settled. The following are the words of Mr. Manning in his work on 
the rule of faith : " So that any way the only written documents during the 
first twenty years of the Apostolic ministry were one Gospel in Hebrew and 
six Epistles, viz : — to three particular churches and to one fellow laborer, ac- 
cording to the most extended concession ; and according to another chrono- 
logy certainly possessing at least equal claim to regard, one Hebrew Gospel 
and two Epistles to one particular church — that of Thessalonica. But where 
during these twenty years were all the other Apostles of our Lord? The 
very reason of the thing and the constant testimony of historical evidence 
must convince us that they were scattered abroad throughout the earth, labor- 
ing in the same Gospel and planting churches in every nation under Heaven. 
And if so, what scriptures did they deliver as the rule of faith ? Have they 
perished ? If so what becomes of our confidence that we possess all the Gos- 
pels ; and of the testimony of ages that the Holy Gospels were in number 
only four ? But it is evident with the slight exceptions above made, the 
whole body of the church from Spain to India possessed for twenty years 
(i. e.) nearly a generation, no other rule of faith than the preaching of the 
Apostles." See p. 39 appendix. On page 51 we have a passage yet more 
discouraging. Speaking of the probable period when all the books of the 
New Testament written to and for particular churches, as well as designed 
for the whole, were collected into one volume and used as we now use it he 
says, " We may well suppose it to have been fixed somewhere about the 
end of the second or beginning of the third century. Now it is highly im- 
portant to take notice of the gradual fixing of the canon ; for it must be self- 
evident that in the mean time the oral preaching of the Apostles, must have 
been the chief rule of faith in the universal church." This is a specimen of 
the sentiments of those who advocate the side of tradition. Now in the first 
place we would ask during the first twenty years what had become of the 
Old Testament, so highly esteemed by Christ and the Apostles, containing so 
much of the New Testament, and only requiring the advent of Christ to open 
its treasures. Were not the Jews in all the world, and had they not those 
antient scriptures ? Would they when converted to Christ have cast them 
away, and turned them out of the synagogues where they had been ever read ? 
Would the Apostles have travelled without these scriptures ? Were they not 
continually reasoning out of them ? Moreover what had become of the Gos~ 



56 

pel of St. Matthew written a few years after our Lord's death, in Hebrew it is 
said by some, though by others in Greek ? Let it be in Hebrew and for the 
especial use of the Jews. Of course it would be sent into all lands, where 
the Jews were dispersed, for their instruction, and as a rule of faith. And 
would they confine it to themselves, and not interpret it, if necessary to their 
Gentile brethren ? If written in Greek, the universal language, of course it 
would be understood by all without an interpreter. Now St. Matthew's Gos- 
pel is the most full and particular of all, and taken in connexion with the Old 
Testament, which article belonging to the Apostle's creed as it is called, is 
not found therein ? (A) 

(h) The Bishop of New Jersey has we think fallen into a mistake on this point, in his ser- 
mon on " the faith once delivered to the saints." In p. 15 he asks which of the Gospels 
had been written on the day of Pentecost 1 ? Not one, for twenty years. And again in p. 
16 " Thus before a word of the new scriptures was written the faith of Christ had been 
preached throughout the world." 

Writers differ both as to the time when St. Matthew's Gospel was written, and as to the 
language in which it was written. As to the time it is from three or four years after our 
Lord's death to eight or ten ; as to the language, some say it was written in Hebrew, for the 
Jews, others that it was written in Greek and translated into Hebrew. I do not know of 
any who affirm that it was not written until more than twenty years after our Lord's death. 
It would seem indeed most improbable that not even one record of all that our Saviour said 
and did, should have been made for the benefit of those, who scattered abroad in all lands 
would desire a particular account of his life and miracles. It makes quite a serious difference 
in the argument between the advocates of scripture and the traditionists, to suppose that for 
so long a time, believers scattered as they must have been over so many lands, were entirely 
dependent upon the oral preaching of the Apostles. He however who had the Old Testa- 
ment with the Gospel of St. Matthew as its expositor, the fullest of all the Gospels, had the 
word of Christ richly in his possession. 

Is there not also a mistake in saying that " the Gospel was preached in all the world 
before a word of the new scriptures was written." In reading the Acts of the Apostles we 
find that for many years they hovered around Judea, not seeming to know until Peter's 
vision whether they had a right to offer the Gospel even to the proselyted Gentiles. St. 
Paul indeed was an exception. As to the time of his conversion, writers differ, some put- 
ting it three or four years after the death of Christ and some later ; but soon after his con- 
version he went into Arabia and there continued three years, then returning into Judea he 
appears for some years to have been engaged there and in the country around with the other 
Apostles in preaching chiefly to the Jews. It was not until he and Barnabas at Antioch 
were specially set apart to the work of evangelizing the Gentiles, that much seems to have 
been even attempted towards the conversion of the heathen world. Now in all probability 
as that was not until 12 or 13 years (according to McNight) after the death of Christ the 
Gospel of St. Matthew may have been not only written and circulated, but have been the 
companion together with the Jewish scriptures of St. Paul in his subsequent journeys. 

On examining Mr. Manning's work on the faith, since writing the above, I find he con- 
firms the view we have taken. He says " The earliest book of scripture was the Hebrew 



And now what shall we say concerning the two hundred years after Christ, 
when the Church was chiefly dependent (according to some writers of the 
day) on the oral preaching of the Apostles for its rule of faith — that is on the 
tradition or recollection of their oral preaching, for they had long since gone 
to their rest. We answer, that besides the Old Testament and St. Matthew's 
gospel, which they had, we may say from the beginning, within thirty-five 
years after the death of Christ, according to the admission of Mr. Manning, 
all the gospels, except St. John's, and all the epistles were written and sent 
to the different Churches, though not all of them at once, to all the Churches.* 
But can we otherwise than suppose that the principal of them were soon com- 
municated from one to another. In these Churches they were continually 
read, together with the Old Testament to which they were the key, as the 
preaching of the Apostles was in the first instance. It may be that they were 
not all bound up in one volume and received by the sanction of some general 
council, for the state of persecution under which the Church labored for the 
first two hundred years prevented such general councils. But were they not 
as truly the word of God, before received by some general council and bound 
up in one volume, as afterwards, and did they not serve as the rule of faith to 
his Churches, with those old scriptures which Christ and the Apostles sanc- 
tioned. 

But now we are assailed with a question and a threat on this subject of fix- 
ing the canon of scripture, which deserves a serious notice. It is asked how 
can we be certain that no mistake was made by the early church in the ad- 
mission of the books of the New Testament ? It is affirmed that the only 
reason why we can be sure of it, is, that the early Christians were in posses- 
sion of the faithful tradition of the oral preaching of the Apostles, which came 
before writing, and by which they could test any book which Avas offered to 
the churches, and that this was the rule of faith by which they decided whe- 
ther an apostolic writing was genuine or not. In other words, that Chris- 
tians during the first two hundred years after Christ judged of books offered 
as inspired writings, by what they treasured up in their memories, or in some 

Gospel of St. Matthew, written of course for the Hebrew Christians, A. D. 37-3S— by Mr. 
Greswell 41. The date of the first mission of St. Paul and St. Barnabas to the Gentiles is 
fixed by Dr. Burton A. D. 45 by Mr. Greswell 44, that is twelve or thirteen years after 
our Lord's death. So that St. Matthew's Gospel must have been written from two 
to seven years before Paul and Barnabas set out on the mission to the heathen world. Mr. 
Scott is of opinion that it was written in Greek, but even if written in Hebrew, it was sus- 
ceptible of interpretation and translation. 

* Six of the epistles were written, it is believed, by St. Paul during the first ten years of 
.his ministry. 

5 



m 

books not inspired, by what they heard or received from those going before 
them up to the time of the Apostles — in other words by tradition. Moreover 
they affirm that if we will aot receive the doctrines of the church thus com- 
ing down by tradition from the Apostles, as the true sense of what they 
first preached, and afterwards wrote, then we can have no assurance of their 
accuracy in deciding which books ought to be received. It is also predicted 
in very solemn terms, that if we will not receive tradition as the joint rule of 
faith with scripture, and as the true expositor of the faith of scripture, the 
question will be again raised as to the canon of scripture — that these two 
must stand or fall together. Lest I should be thought to misunderstand, or 
misrepresent, let the following passages speak for themselves. 

Mr. Keble in his sermon on primitive tradition p. 26 " The fact is clearly 
demonstrable from scripture, that as long as the canon of the New Testament 
was incomplete, the unwritten system served even as a test for the Apostle's 
own writings. Nothing was to be read as canonical except it agreed with 
" the faith once for all delivered to the first generation of the saints." Again 
p. 28 — This use of Apostolical tradition may well correct the presumptuous 
irreverence of disparaging the Fathers, under a plea of magnifying scripture. 
Here is a tradition so highly honored by the Almighty Founder and Guide of 
the church, as to be made the standard and rule of his own divine scriptures. 
The very writings of the Apostles were to be 'first tried by it before they 
could be incorporated into the canon. Thus the scriptures themselves, as it 
were, do homage to the tradition of the Apostles. The despisers therefore of 
that tradition take part inadvertently or profanely with the despisers of scrip- 
ture itself." One quotation from the 85th Oxford tract for the times, just re- 
ceived in the 5th volume of 1840 will suffice. On p. 71 the author says — 
" I purpose then now to enlarge on this point — that is, to shew that those 
who object to church doctrines (that is, some of the high views which some 
hold) whether from deficiency of scripture or patristical proof, ought if they 
acted consistently on these principles to object to scripture ^ a melancholy 
truth if it be a truth ; and I fear it is but too true. Too true it is, I fear in 
fact, not only that men ought, if consistent, to proceed from opposing church 
doctrine, to oppose scripture, but that the leaven which at present makes the 
mind oppose church doctrine, does set it, or soon will set it, against scripture. 
I wish to declare what I think will be found really to be the case, viz — that a 
battle for the canon of scripture, is but the next step after a battle for the 
creed — that the creed comes first in the assault, that is all ;* and that if we 
w r ere not defending the creed, we should at this moment be defending the 

* By the creed he means, the traditional doctrines of the church as the divinely appointed 
expositor of scripture. 



m 

canon. Nay, I would predict as a coming event, that minds are to be unset- 
tled as to what is scripture and what is not ; and I predict it that as far as the 
voice of one person in one place can do, I may defeat my own prediction by 
making it." In the above extracts having seen the sentiments of the authors, 
let us enquire whether it be so indeed, that the same difficulties attend the 
decision as to what writings belong to inspiration, as certainly do attend the 
recollection and tradition to all future time, of the oral preaching of the Apos- 
tles, through some other channel than the scriptures. It would certainly be a 
strong presumption against this, that it was so otherwise in relation to the 
scriptures of the Old Testament. The Jews, God's church of old, notwith- 
standing all their sins and backslidings, preserved the scriptures inviolate by 
the many copies taken and the public use made of them, so that when God 
appeared among them he never once charged them with error in this respect. 
But as to things supposed to have been said and done by Moses and the 
Prophets, and handed down by tradition, he recognized none except what 
was in the holy volume. And who does not perceive the difference between 
the preservation of the two tables of stone with the decalogue written by God's 
own hand, or the same decalogue faithfully copied and transmitted, or the 
books of Moses copied even by their kings ; between these I say, and the 
tradition of some unwritten comment of Moses or one of the Prophets on 
some precept of the decalogue, or some ceremony of the temple, merely re* 
membered, or even introduced into some uninspired books. Is it not the 
same with traditions concerning the dispensation of Christ? What were the 
tests by which the doctrine of Christ and his Apostles as preached by them 
was first tried. The mighty miracles which accompanied them, w r ere cer- 
tainly most convincing. But there was another which Christ and the Apos- 
tles allowed the Jews and all others to apply to their words. Search the 
scriptures said our Lord — upbraiding the unbelieving Jews for not coming to 
him, through them. The Apostle approved the noble Bereans for trying his 
doctrine by that rule. Now if the unwritten sermons of Christ and the Apos- 
tles were allowed to be in a measure tested by their conformity to the ancient 
scriptures, surely when those sermons were committed to writing as in the 
Gospels and Epistles, there can be no reason shown why they might not be 
brought to that same test, not as an all sufficient one in the hands of man, but 
as an excellent help. When therefore a book was examined in order to be 
admitted into the Canon, a question might be raised w r hether its agreement 
with the recollections of those who heard Christ and the Apostles, or the 
same as handed down to their descendants, should be the better test, or its 
agreement with the ancient scriptures, which were certified by Christ and 
allowed by him to a certain extent as a test of his preaching. Much more 



60 

might the earlier books of the New Testament, certified to by so many ©f the 
Apostles, be a rule by which to try later books. 

That the recollections or apprehensions of some of the first hearers were 
incorrect, is evident from the fact that in various instances the Apostle Paul 
writes to correct them. Now suppose a new book at some later period pur- 
porting to be written by one inspired should be proposed to the acceptance 
of a church, to which the Apostle had written a corrected version of his oral 
preaching amongst them ; that church would of course use not its own im- 
perfect recollection and misunderstanding of what the Apostle preached, but 
his written correction of it, and so scripture, not oral tradition, would be their 
rule for trying all other books. But surely, there could not have been much 
need for the primitive Christians to doubt about the divine authority of the 
books of the New Testament, seeing that they had some of the Apostles with 
them long enough to certify to their own writings, and the writings of others, 
and that with a very few exceptions they were generally received and used in 
most of the churches. But while we speak of the agreement of books offered 
for reception, with the books of the Old Testament, and with those of the New 
Testament first written and not to be questioned, as St. Matthew's Gospel, we 
do not mean that the early Christians were thus only, or chiefly to decide, 
because many books might be written in studied accordance with those 
proved to be divine, which nevertheless wanted inspiration. The main ques- 
tion proposed would be, who wrote this book, whose name is to it, to what 
church has it been sent, has it ever been preserved faithfully and used publicly, 
and where is the original; these were questions which were doubtlessly asked 
and examined into by the church. How much more easily and certainly 
might this be done, than the preservation of any standard of oral tradition 
coming down from the Apostles, by which to determine whether a book was 
divine or not. How much easier is it for instance to determine, that our own 
prayer book written more than three hundred years ago, was the work of cer- 
tain persons appointed to do it, than by the transmitted recollections, or even 
writings of their cotemporaries, to decide what were the sentiments of one or 
more of them on a given subject, or to decide upon its exact agreement with 
scripture, (i) 

[t) Bishop Burnet in his exposition of the 20th article thus writes : " We own after all 
that the Church is the depository of the whole Scriptures, as the Jews were of the Old Tes- 
tament. But in that instance of the Jews, we may see that a body of men may be faithful 
in copying a book exactly and in the handing it down without corrupting it ; and yet they 
may be mistaken in the true meaning of that which they preserve so faithfully. They are 
expressly called the keepers of the oracles of God ; and are not reproved for having attempted 
upon this depositinn. And yet for all that fidelity they fell into great errors about some of 



61 

The difficulty of making the tradition of the oral preaching of the Apos- 
tles answer the purpose which some contend for, arises from another consider- 
ation — the failure of proper documents of transmission. Had the Apostles 
themselves, or the early disciples during their lives, reduced the great truths 
of scripture into some system of sufficient compass to answer as an expo- 
sition, had they digested it into some form similar to that of our prayer book, 
containing creeds, articles, prayers, and offices for the administration of the 
ordinances, and caused them to be written down, and used verbatim in the 
churches, we might then have resorted to it with more ease and certainty. 
But then of course the thought will immediately enter, why should not this 
be introduced into the New Testament, at once, as the Lord's prayer and the 
sermon on the Mount. The fact is, that no such Written documents coming 
down from the Apostles' days, or the days of their immediate successors are 
to be found. To prove this assertion I will appeal to the testimony of Bing- 
ham (whose elaborate treatise on the Antiquities of the primitive church, is 
I believe authority with the Oxford writers,) and also to the acknowledgment 
of some of their own supporters. 

As to the question whether that which is commonly called the Apostles' 
creed was composed by the Apostles in the same form of words as is now 
used in the church, he says some have thought that the twelve Apostles in a 
full meeting composed the creed in the very same form of words, as now is 
used in the church, and others have gone so far as to pretend to tell what ar- 
ticle was composed by every particular Apostle. To this he objects that 
there are three articles in the creed which are known not to have been in it for 
three or four ages, — viz : the descent into hell — the communion of saints — 
and the life everlasting. He concludes his objections by saying " it is much 
to be wondered that any knowing person, against such convincing evidence, 
should labor to maintain the contrary, upon no better grounds than this, that 
the ancients agree in calling the creed Apostolical." " But though the Apos- 
tles composed no one creed to be of perpetual and universal use for the whole 
chinch, yet it is not to be doubted but they used some forms in admitting ca- 
techumens to baptism. There are many expressions in scripture which favor 

the most important points of their religion, which exposed them to the rejecting of the Mes- 
siah and to their utter ruin. The Church being called the Witness of Holy Writ, is not to 
be resolved into any judgment that they may pass upon it, as a body of men that have au- 
thority to judge and give sentence, so that the canonicalness or uncanonicalness of any book 
shall depend upon their testimony ; but is resolved into this, that such successions and 
numbers of men, whether of the clergy or laity, have in a course of many ages had there 
books preserved and read among them ; so that it was not possible to corrupt that upon 
which so many men had their eyes, in all the corners and age* of Christendom. 



62 

this ; in particular Philip's question to the Eunuch when he baptised him, and 
St. Peter's interrogatories, or the answer of a good conscience towards God, 
which was used in baptism ; and the constant practice of the church in imita- 
tion of the Apostles admitting none to baptism but by answer to such interro- 
gatories, is a sufficient demonstration of the Apostolical practice ; but then 
as the church used a liberty of expression in her several creeds, so it is not 
improbable the Apostles did the same without tieing themselves to any one 
form, who had less need to do it, being all guided by inspiration." See Vo. 
3d, P. 55, 56, 57, 58. 

Concerning the liturgies in use among the early christians, he assigns as a 
reason why none of them are now remaining, that in all probability they did 
for some ages only contain forms of worship committed to memory, and 
known by practice, rather than committed to writing. As to the Apostles 
and the disciples during the first century, he thinks they often complied with 
the stated forms of the Jewish Liturgy and worship, as did oar Lord white 
on earth. But they had doubtless some forms of their own, as the Lord's 
prayer, the scripture psalms and hymns; the form of baptism ; the benedic- 
tions, in such as these he thinks, even the Apostles, gifted as they were in 
prayers, joined with the others. He proceeds through several centuries to 
quote from various writers allusions to forms of prayer in use, and frag- 
ments from them, some of which are even now in use in the Roman church 
and our own. See vol. 4th, p. 100, and onward. 

Mr. Keble in his account of the council of Nice in the fourth century, 
page 137, speaking of the fathers first resorting to their creeds, before ap- 
pealing to scripture, acknowledges that even to that time "they were perhaps 
mostly unwritten," and in a note quotes St. Hilary writing to the Bishops of 
Gaul, " blessed are ye in the Lord and glorious, who retaining the perfect 
Apostolical faith in the confession of an inward conscience, to this hour 
know nothing of written professions of faith." 

Mr. Manning also in his rule of faith, p. 35, quotes a passage from the 
commissioners appointed to review the book of common prayer in 1662, in 
which they say, " that there were ancient Liturgies in the Church appears 
plainly from St. Chrysostom's, St. Basil's and others: and the Greeks, 
say they, mention St. James's much older than the rest. And though we 
cannot trace entire Liturgies through all the centuries of Christianity, yet, 
that there were such in the earliest ages may certainly be concluded from 
the fragments remaining, such as Sursum Corda — Gloria patri — Benedicite — 
Hymnus Cherubinus — Vere dignum et justum — Dominus vobiscum et 
spiritu tuo with several others. And notwithstanding the Liturgies now 
extant, be interpolated, yet where the forms and expressions are agreeable 



63 

to Catholic doctrine, they may well be considered uncorrupted remainders 
of primitive usage, especially since general councils are silent as to the 
originals of those Liturgies. Collier's Ecclesiastical History, vol. 2, p. 
8S4. — To this let me add Mr. Faber's testimony. 

" Not one of the old Liturgies as it is well known was committed to 
writing until the 5th century. Previous to that period, whatever of the old 
Liturgies was in existence floated only in the memories of the priesthood, or 
partially at least might be caught up by the imperfect recollections of the 
Laity." See Arch Deacon Brown's charge, p. 77. 

Notwithstanding all this however, in the 63d No. of the Oxford tracts there 
is an attempt made to impress the mind of the reader that in all probability 
much of the four oldest Liturgies of which we read, and which are still extant, 
may be traced to the Apostles, and that means exist of ascertaining what is 
genuine. I quote the following from p. 5. " Yisilius who was pope before 
the times of Gelarius and Gregory, tells us that the canonical prayers, or what 
are now called the canon of the mass had been handed down as an apostolical 
tradition. And much earlier we hear the same from Pope Innocent who adds 
that the Apostle from whom they derived it, was St. Peter. On the whole 
then, it appears, that of the existing liturgies, one viz : that of St. Basils can be 
traced with tolerable certainty to the fourth century and three others to the 
middle of the 5th ; and that respecting these three a tradition prevailed, as- 
cribing one of them to the Apostle James — another to St. Mark, and the third 
to St. Peter." The author of the tract evidently ascribes these all to the 
apostolic age. 

And now let me ask the reader if amidst all the uncertainties of tradition, 
and in the absence of any well authenticated, regular, and uninterpolated litur- 
gies, to guide us in the sense of scripture, we may not take up that book 
itself and well assured that it is all God's word, read and understand it, with 
such various helps as God shall furnish, without depending upon tradition for 
aa infallible direction. 



CHAP. IV. 

The sense of the Episcopal Church of England and America as to the 
sufficiency of Scripture, and the right use of tradition, and as to the testimony 
of the Fathers. 

This may be seen from her articles, homilies, preface to, and other parts of 
the prayer-book. 



64 

In her sixth article she says " Holy scripture containeth all things neces- 
sary to salvation, so that whatsoever is not read therein, nor may be proved 
thereby, is not to be required of any man that it should be believed as an 
article of faith, or be thought requisite or necessary to salvation." 

It must be either read therein, that is so plainly written, that it is perceived 
at once — or else it must be something that may be proved thereby, that is, 
not proved by tradition, or any thing out of the Bible, but by something 
within it — in other words by comparing scripture with scripture we may see 
that it is in the Bible. 

In article 82 it is written " The Nice-ne creed and that which is commonly 
called the Apostles, ought thoroughly to be received and believed, for they 
may be proved by most certain warrants of Holy Scripture." The reason 
why these creeds are to be received, is simply, because they may be proved 
by scripture, not because they are themselves the work of inspiration. 

In the close of the 17th article it is said, " We must receive God's prom- 
ises in such wise as they be generally set forth to us in holy scripture ; and 
in our doings that will of God is to be followed, which we have expressly 
set forth to us in the word of God." 

Art. 20th. The Church hath power to decree rites and ceremonies and 
authority in controversies of faith, and yet it is not lawful for the Church to 
ordain any thing that is contrary to God's word loritten ; neither may it so 
expound one place of scripture, that it be repugnant unto another. Where- 
fore altho' the Church be a witness and keeper of Holy writ, yet as it ought 
not to decree any thing against the same, so besides the same, ought it not to 
enforce any thing to be believed for necessity of salvation. 

Art. 34th. It is not necessary that traditions and ceremonies be in all places 
one or utterly like, for at all times they have been diverse, and may be changed 
according to the diversity of countries, times, and men's manners, so that 
nothing be ordained against God's word. 

In the preface to the book of common prayer in the time of Elizabeth, the 
same reverence is shown to the word of God, and the same distinction kept 
up between all the traditions and acts of the Church. The book of common 
prayer is expressly called a "human writing" and, that just and favorable 
construction is asked for it, as is due to such. In excuse for changes made 
in the service formerly used, it is said, " There never was any thing by 
the wit of man so well devised, or so sure established, which in continuance 
of time hath not been corrupted, as among other things it may plainly appear 
by the common prayer in the Church commonly called divine service." In 
the service put forth, it is said, " nothing is ordained to be read but the very 
pure word of God, the Holy Scriptures, or that which is agreeable to the 



65 

same." It speaks of the reason why the ancient Fathers so ordered it that 
the Holy Bible (or the greatest part) should be read thro' once a year, that 
the ministers by the often reading and meditation of God's word, might be 
stirred up to godliness themselves, and be more able to exhort others by 
wholesome doctrine, and confute them that were adversaries to the truth; and 
further, that the people by daily hearing of scripture read in the Church might 
continually profit more and more in the knowledge of God and be more 
inflamed with the love of true religion." In all the articles on this subject 
and what is said about the alteration of the service, no allusion whatever is 
made to tradition as the expounder of God's word, but we are sent immedi- 
ately to that word. 

It has been alleged by some that in the 20th article where it is said the 
-Church has authority in matters of faith, there is something which admits a 
rule of faith besides scripture; but whoever will read the concluding sentences 
will see how strongly the paramount authority of scripture is sustained, and 
that the Church is only to exercise its wisdom in deciding upon disputed 
points for the order and peace of its members, without claiming infallibility, 
or interfering with every man's inalienable right, with the best helps he can 
get, to form a right judgment of God's word. (See Bishop Burnet's exposi- 
tion of the 20th article.) (j) 

One of the old canons of the English Church has also been quoted as es- 
tablishing the doctrine of primitive tradition, coming down in a parallel line 
with scripture and being its authoritative expositor. It runs thus: " That the 
clergy shall be careful never to teach any thing to be religiously held and be- 

(j) When any synod of the clergy has so far examined a point, as to settle their opinions 
about it, they may certainly decree that such is their doctrine ; and as they judge it to be 
more or less important, they may either restrain any other opinion, or may require positive 
declarations about it, either of all in their communion, or at least of all whom they admit to 
minister in holy things. When such definitions are made by the body of the pastors of any 
church, all persons within that church do owe great respect to their decision. Modesty 
must be observed in discanting upon it and in disputing about it. Every man that 
finds his own thoughts differ from it, ought to examine the matter over again, with 
much attention and care, freeing himself all he can from obstinacy and prejudice, with a 
just distrust of his own understanding, and an humble respect to the judgment of his supe- 
riors." " But if after all possible methods of inquiry, a man cannot master Ins thoughts, or 
make them agree with the public decisions, his conscience is not under bonds, since this 
authority is not absolute, nor grounded upon a promise of infallibility." 

This is very different from the sentiment of one of the Oxford writers, who as will be seen 
hereafter regards it as an imperfection in the English Church that she did not declare herself 
infallible, regarding some of her errors (as the writer esteems them) as resulting from not 
assuming the ground of infallibility. 



m 

lieved by the people, but what is agreeable to the doctrine of the Old or New 
Testament, and collected out of that very same doctrine by the Catholic Fa- 
thers and Bishops." However much respect it may show to the Fathers as 
interpreters of scripture, this canon does any thing but establish the doctrine 
of a separate and parallel tradition, as it represents the Fathers as collecting 
their doctrine out of the scriptures. 

Other passages from Bishop Jewell, Casaubon, &c. have been quoted of 
this kind. 

" We for our part have learnt these things of Christ and the Apostles and the 
devout Fathers." — Jewell. 

" We have searched out of the Holy Bible which we are sure cannot deceive 
us, and have returned again unto the primitive Church of the ancient Fathers 
and Apostles, that is to say, to the ground and beginnings of things, unto the 
very foundations and headsprings of Christ's Church." — Jewell. 

" I could wish with Melancthon and the Church of England that our articles 
of faith should be derived from Holy Scripture, through the channel of antiqui- 
ty. Otherwise what end will there be of perpetual innovation." — Casaubon. 

" The King and the whole Church of England pronounce that they acknow- 
ledge for true and at the same time necessary for salvation, that doctrine alone 
which ivelling out from the fountain af Holy Scripture has been derived 
through the consent of the ancient Church as through a channel down to the 
present time." — Idem. 

Now in all these passages we have the very principle contended for, viz : 
the Scriptures first — the Fathers and all others only as helps. 

We will only mention one other circumstance which may serve to show in 
what a subordinate light the Church regards the writings of the Fathers and 
the forms of the Church. There are certain books which the Jews of old 
and the Christians after them have permitted to be bound up with the inspired 
volume and to be read " for example of life and instruction of manners, (as 
our sixth article says) but not to establish any doctrine" viz the apocryphal 
books. Our Church has permitted these to be bound up in the sacred volume 
and read on certain days in the service. But which of the Holy Fathers — 
which of the Creeds — which of our services said by the Oxford writers to have 
come down from the Apostles, does she permit to be thus bound up and used. 

Some passages from the Homilies on the word of God will conclude our 
proof of the sense of the Church on this subject. 

" In holy scripture is fully contained what we ought to do, and what to 
eschew, what to believe, what to love, and what to look for, at God's hands at 
length. In these things we shall find the Father from whom, the Son by 
whom, and the Holy Ghost in whom all things have their being, and keeping 



67 

up, and these three persons to be but one God and one substance." And as 
that great clerk and godly preacher St. Jojin Chrysostom saith " whatsoever 
is required for the salvation of man is fully contained in the scripture of God. 
He that is ignorant, may there learn and have knowledge," "if it shall 
require to teach any truth, or reprove any false doctrine, to rebuke any vice, 
to commend any virtue, to give any good council, to comfort or exhort or do 
any other thing requisite for our salvation, all those things (saith St. Chry- 
sostom) we may learn plentifully of the scripture. There is, saith Fulgentius, 
abundantly enough both for men to eat and children to suck. There is what- 
soever is meet for men of all ages and all degrees and sorts of men. These 
books therefore ought to be much in our hands, in our ears, in our eyes, in 
our mouths, but most of all in our hearts." Homily 1st, 1st part. 

" Some go about to excuse themselves by their own frailness and fearfulness, 
saying that they dare not read holy scripture, lest thro' their ignorance they 
fall into any error. Others pretend that the difficulty to understand it and the 
hardness thereof is so great, that it is meet only to be read of clerks and 
learned men." 

"As touching the first, ignorance of God's word is the cause of all error, as 
Christ himself affirmed to the Sadducees, saying they erred, not knowing the 
scriptures. How should they then eschew error who will still be ignorant ? 
And how should they come out of ignorance, that will not read, nor hear that 
thing which should give them knowledge ?" " And if you be afraid to fall 
into error by reading of holy scripture I shall shew you how to read without 
danger of error. Read it humbly with a meek and lowly heart, with the 
intent that you may glorify God and not yourself with the knowledge of it, 
and read it not without daily praying to God that he would direct your read- 
ing to good effect, and take not upon you to expound it no further than you 
can plainly understand it." " For humility will only search to know the 
truth — it will search and will bring together one place with another and where 
it cannot find out the meaning, it will pray, it will ask of others that know, and 
will not rashly and presumptuously define any thing that it knoweth not. 
Therefore the humble man may search any truth boldly in scripture without 
any danger of error. And if he be ignorant he ought the more to read and 
search holy scripture, to bring him out of his ignorance." " Whosoever 
giveth his mind to holy scriptures with diligent study and burning desire, it 
cannot be (saith St. Chrysostom) that he should be left without help. For 
either God Almighty will send him some godly doctor to teach him as he did 
to instruct the eunuch" " or else if we lack a learned man to instruct and 
teach us, yet God himself from above will give light unto our minds and teach 
us those things which are necessary for us and wherein we may be ignorant." 



68 

" If we read once, twice, or thrice and understand not, let us not cease so, 
but still continue reading, praying .asking of others, and so by knocking at 
last the door shall be opened ; as St. Augustine saith, altho' many things in 
the scriptures be 'spoken in obscure misteries, yet there is nothing spoken 
under dark misteries in one place, but the self same thing is spoken in other 
places more familiarly and plainly, to the capacity both of learned and 
unlearned." 

I cannot forbear to add one or two passages from the " homily on certain 
passages of scripture which give offence, " as most necessary for the present 
times. " And shall we Christian men think to learn the knowledge of God 
and of ourselves in any earthly man's work or writing, sooner or better than 
in the Holy Scriptures, written by the inspiration of the Holy Ghost." 

" If we desire the knowledge of heavenly wisdom, why had we rather 
learn the same of man than of God himself, who as St. James saith is the 
giver of wisdom. Yea why will we not learn it at Christ's own mouth, who 
promising to be present with his church, till the world's end, doth perform 
his promise, in that he is not only with us by his grace and pity, but also in 
this that he speaketh presently (that is even at this present time) to us in the 
Holy Scriptures, to the great and endless comfort of all them that have any 
feeling of God at all in them. Yea he speaketh now in the Scriptures more 
profitably to us, than he did to the carnal Jews when he lived with them here 
on earth. For they could neither see nor hear those things, which we may 
now both hear and see, if we will bring with us those ears and eyes that 
Christ is heard and seen with ; that is diligence to hear and read his holy 
scriptures and true faith to believe his comfortable promises." " Let every 
man, woman and child therefore with all their hearts thirst and desire God's 
holy scriptures, love them, embrace them, have their delight and pleasure in 
hearing and reading them, so as at length we may be transformed into them. 
For the Holy Scriptures are God's treasure house, wherein are found all 
things needful for us to see, to hear, to learn and to believe, necessary for the 
attaining of eternal life." 

How different this language of the Reformers from that of the tracts and 
books of which we are speaking. The Reformers speak of God's promise 
of being ever with his church as fulfilled in speaking now through the Scrip- 
tures. They ever speak of his being present in tradition. The Reformers 
say God has made the Bible his treasure house ; the tract writers speak of 
the church as that in which God has stored up the treasure of the Gospel, 
ever keeping the Bible in the rear. 



69 
CHAP. V. 

Opinions of the Fathers as to the Scriptures and tradition. 

Having alreadyseen their sentiments in the extracts from " Via Devia" and 
in the homily on the sufficiency of scripture, it will only be necessary to show 
that they do not countenance the doctrine of a tradition of fundamental and 
saving truths at least, independent of scripture. Our first quotations will be 
from St. Chrysostom, Ireneus, and Augustin, as we find them in Mr. Man- 
ning's book p. 19,20,21. "For the Apostles came not down as Moses 
from the mount bearing tables of stone in their hands ; but carrying about the 
spirit in their minds, and pouring forth a treasure and fountain of doctrines 
and gifts of grace and of all good things, so went they every where, them- 
selves being living volumes and laws through grace. Thus they drew to 
them the three thousand and the five thousand and the nations of the world, 
God speaking by their tongues to all that drew nigh, by whom also Matthew 
being filled with the spirit wrote his scriptures ;" from this mention by St. 
Chrysostom of Matthew alone as writing his Gospel in connexion with the 
first preaching of the Apostles, we may infer, what all acknowledge, that St. 
Matthew wrote his Gospel soon after our Lord's death — which was no doubt 
spread far and wide through the churches." 

Ireneus also testifies thus: "For we have not learned the dispensation of 
our salvation from any others than those by whom the Gospel came to us ; 
which at that time indeed they preached, but afterwards by the will of God 
delivered to us in writings to be the foundation and pillars of our faith." So 
also Augustin — "What more shall I teach thee, than that which we read in the 
Apostles' writings, for holy scripture fixes the rule of our teaching. Let us 
not dare to be wise above what we ought to be. Far be it therefore from me 
to teach thee any thing else, save only to expound to thee the teacher's words 
and to discuss these things which the Lord has delivered." 

So also Origen — " After this as is his (St. Paul's) manner he affirms what 
he had said from the holy scriptures, and at the same time sets an example to 
the teachers of the church, that they ought not to advance in their addresses 
to the people doctrines taken up as their own private opinion, but fortified by 
divine testimonies. For if he that was himself such and so great an Apostle 
does not think the authority of his own words enough, except he teach that 
the things he speaks are written in the law and the prophets, how much more 
ought we who are of all the least, to observe this, that in our teaching we 
bring forth not our own, but the sense of the Holy Spirit." 

Numerous are the passages which might be taken from the Fathers show- 
ing their sole reliance on the scriptures as the rule of faith and life in opposi- 



70 

lion to all other writings, and yet it is clear that they often appeal to some tra- 
dition of the churches in opposition to the heretics. Let us see how this is 
to be understood. The following quotation from Bishop Burnet on the arti- 
cles represents the case very clearly and satisfactorily. " It is plain that the 
Gnostics, the Valentinians and the other heretics began very early to set up a 
pretention to a tradition delivered by the Apostles to some particular persons 
as a key for understanding the secret meanings that might be in scripture : in 
opposition to which both Ireneus, Turtullian and others make use of two 
sorts of arguments. The one is the authority of scripture itself by which 
they confuted their errors, the other was a point of fact that there was no 
such tradition. In asserting which they appealed to those churches which 
had been founded by the Apostles, and in which a succession of Bishops had 
been handed down. They say — in these we must search for apostolic tradi- 
tion. This was not said by them as if they had designed to establish tradi- 
tion as an authority distinct from and equal to scripture, but only to show the 
falsehood of that pretence of the heretics, and that there was no such tradition 
for their heresies as they gave out." To which a late writer on the Fathers 
adds "exactly the same views should be taken of tradition when referred to, 
by some of our reformers in their disputes with the Romanists. They gave 
no authority themselves to tradition, but as the Romanists pleaded it, they 
denied and justly, that early tradition was in their favor, but maintained that it 
was decidedly and expressly against them." It was made by our Reformers 
as it was made by the early Fathers, for the purpose of destroying the 
claims of false tradition, and of making tradition the test of truth or 
rule of faith. They referred to it as corroborative of what they held as 
the doctrines of the Bible. The heretics made the first appeal to tradition, 
and the orthodox did the same in self defence " to clear themselves (as 
Bishop Burnet says) from the imputation of having innovated any thing 
in the doctrine or in the ways of expressing of it." Letters on the 
Fathers, pp. 225-6-7. 

As to the testimony of Ireneus, Mr. Ho-lden in his book on tradition p. 55, 
is very decided " That Ireneus did not attribute a sacred authority to the tra- 
dition of the church is plain from this, that he does not rest any article of 
faith upon it, but throughout his entire work on doctrinal matters refers to the 
scriptures as sufficient and decisive ; and in the refutation of heretics he ex- 
pressly declares at the end of the second book, and in his preface to the third, 
that he will draw his proofs from them :" even as Stillingfleet observes 
"where he speaks most of tradition, he makes the resolution of faith to be 
wholly and entirely into scripture ; and they who apprehend otherwise, do 
either take the citations out of him upon trust, or only search him for the 



71 

words of those citations, and never take the pains to enquire into the scope 
and design of his discourse." — Rational account of the grounds, etc. p. 1, 
chap. 9. 

Chrysostoiri's opinion of the Scriptures. 

" Reading the holy scriptures is a powerful defence against sin, while ig- 
norance of them is a deep precipice, a profound gulph : it is to renounce sal- 
vation and to refuse the knowledge of the divine law. This is that which 
has brought in heresies, occasioned the corruption of morals and disordered 
all things." 



CHAP. VI. 

The difficulties of Tradition. 

There are certain difficulties attending this question of tradition which stand 
in the way of its practical application and beneficial use which deserve to be 
considered. In the first place it is difficult to understand exactly what is the 
standard of tradition by which we are to try our faith and interpret the word 
of God. Some writers dwell much on the primitive creed, supposed to be 
used in the Churches by the Apostles in baptism, as containing all the funda- 
mental doctrines. This was somewhat enlarged at Nice and afterwards at 
Constantinople, into what we now have as the Nicene creed. Now if this 
brief summary of facts and truths be all that is meant by the standard of in- 
terpretation, and if there could be, and were, no disputation as to any words 
contained therein, let us suppose a reader of the Bible to set down with the 
Apostles' and Nicene creed as his comment on scripture. What difficult pas- 
sages would they elucidate, what doubtful doctrines would they explain and 
enforce. All these things would the reader say, we see plainly and more at 
large in x -vrious parts of the scriptures of the Old and New Testament. We 
want a larger comment which may assist us to understand many parts of 
the Bible, all of which are given by inspiration and profitable. These creeds 
may have been useful, and still are useful, as confessions of faith at our en- 
trance into the Church, as parts of Divine worship, and as tests by which to 
try heresies, but they do not pretend to give us the sense of all scripture. 

There are others who add to the creeds the liturgies of the Christian 
Church from the earliest records to the present day, regarding our own 
prayer-book, as understood by themselves or interpreted by the ancient litur- 
gies, as a larger exposition of the sense of scripture ; and it is true that there 
are things in them not mentioned in the creeds. But we have already seen 
how few are the fragments of the first, in all probability very brief liturgies, 



72 

and that the oldest in existence cannot be traced higher than the fifth or fourth 
centuries, and these are corrupted with false doctrines and almost idol wor- 
ship; and as to our own liturgy, articles and catechism, excellent as they are,' 
yet different meanings are attached to some doctrinal passages by different 
persons. It is even believed that such was the expectation and design of the 
framers thereof. The very same points disputed in the Bible, are those which 
are contested by the expounders of the prayer-book, for the framers of the" 
prayer-book introduced as far as possible the words of scripture into her 
offices. There is therefore the same kind of difficulty in using the com- 
ment which we have in the prayer-book and homilies, that belongs to the 
understanding of the Bible itself. Even if the difficulty were less, it is suffi- 
cient to destroy the character of this tradition as a certain, and as some 
speak, infallible interpreter of scripture, so far as it undertakes to expound 
scripture. 

Others there are who go further. Aware that the nature and brevity of the 
creed will not suffice, and that even the prayer-book as containing the essence 
of ancient liturgies comes short of our reasonable wants in the exposition of 
scripture, add to these, the writings of the Fathers of the first ages, whose 
common consent they say, must be the voice of God issuing first from the 
lips of Christ and the Apostles, and repeated with no uncertain sound from 
bishop to bishop, from father to father — and also committed to their writings 
where it may still be seen and read. Now let us suppose that, by the ap- 
pointment of Christians generally throughout Christendom, a number of the 
most learned, pious, and laborious divines were requested to examine all the 
Fathers worthy of being consulted, that they should on meeting together 
actually agree upon what century or period it was unsafe to consult their tra- 
dition, that they should determine what Fathers were worthy of credit as 
interpreters, in what points even the best of them were defective, that they 
should settle it among themselves, what writings of the Fathers were spuri- 
ous and what genuine, what readings of the genuine books were correct and 
what were not, that they should settle all these points which have so divided 
the learned, and then after years of laborious research should produce a com- 
mentary of very moderate size, small by comparison with those in use among 
us, as their unanimous sense of the common consent of the Fathers, and give 
it to us as our guide to the meaning of scripture, and that we should receive 
it as the lineal descendant of the oral preaching of the Apostles ; would there 
not still be a serious difficulty in the way of using it, so as to avoid the con- 
demnation cast upon those who maintain the right of private judgment in 
the understanding of God's word, after using all due means of informing the 
mind ? This commentary written by learned men, being, like the Bible in 



73 

the language of man, has a sense as well as a letter ; and there may be a dif- 
ficulty sometimes in understanding what its interpretation means, just as 
there is, as to the meaning of some expressions in the prayer-book ; and what 
are we to do ? Surely, unless we are allowed to exercise private judgment 
somewhere, or else forbear all judgment, in some cases we must resort to an 
infinite series of interpreters upon interpreters, and so get further from the 
truth at last. Can it therefore be justly charged upon us as presumption, 
when we think that God speaks to man so as to be understood, and that there- 
fore we may by diligent study understand the meaning of his words to us? 
Instead of being justly charged with presumption in supposing that God 
would speak in an intelligible manner to us, should we not rather be liable to 
the imputation of charging God with deceiving us, when he bids us search 
his scriptures, knowing we cannot understand them. Is there one word 
in the blessed "Bible which holds out the idea that it is unintelligible as 
to its great doctrines of life, except we have the key of tradition to unlock 
their mysteries ?* 

But on these difficulties, I beg leave to present the reader the sentiments 
of some of those able defenders of the sufficiency of scripture who have re- 
cently written in our Mother Church and whose treatises either in whole or 
part will I hope soon be published in this country. 

In order to perceive the difficulty of making the use of this common con- 
sent of the Fathers, which some would adopt as fixing the rule of faith, or 
giving the certain sense of scripture, it should be remembered in the first 
place, how few are the documents in our possession which give us any state- 
ment of the opinions of the early christians during the first 150 years of the 
Christian era. There are only five writers whose works have come down 
to us, in what are called the Epistles of the Apostolical Fathers which make 
only a moderate volume. I allude to the Epistles of St. Ignatius, Polycarp, 
Clement, Barnabas, and Hermas. 

After these came towards the end of the second century the writings of 
Justin Martyr, Ireneus, and perhaps Turtullian, concerning the weight which 
is due to their opinions we quote from the charge of Arch Deacon Brown the 
following extract which the Bishop of Lincoln makes from " Evan's biogra- 
phy of the early church." "Awful indeed is the interest with which the re- 
flecting reader passes from the last writer of the New Testament to the 
earliest of the Fathers ; and on the point of quitting with one foot as it were 
the epistles of St. John, comes down with the other upon the Roman Cle- 

* We here suppose an impossible case, in order to present the subject in a strong light, 
just as our Saviour said " What should it profit a man could he gain the whole world" — • 
a thing impossible. No such commentary will, or can be, written. 

6 



74 

ment. Men have so bestridden with the body the boundary mark of Europe 
and Asia, and reflected as they passed, upon the contrast of the fortunes and 
characters of these two quarters of the Globe. But inferior as body to mind 
is the -subject matter of the reflections of these travellers. The reader passes 
from the blessed company that saw and heard and touched the Lord of life, 
from those to whom he gave in person his commission to preach his word to 
every creature, from those whom he endowed with miraculous gifts of the 
Holy Ghost for that purpose, on whose written word and doctrine he can 
therefore securely rely, in whose authority lies the last appeal of christian 
controversy, and whose lives and writings exhibit in lively characters the 
conversation they once enjoyed with Christ in the flesh, and their sure and cer- 
tain hope of rejoining him in a glorified body ; — from such he passes at one 
step to those who with the exception of the privilege of having been the dis- 
ciples of such men, and enjoying occasionally more than ordinary gifts of the 
Holy Ghost, (which privilege however extends but to the first two or three) 
are like to ourselves. He comes to the infirmities of human understanding, 
to the frailties of imperfectly evangelized temper. The overflowing charity 
of John, the mingled sweetness and dignity of Paul, too soon meet their 
counterpart in the moroseness and harsh invective of Turtullian, in the inso- 
lent bearing of Victor ; and for the steady and commanding simplicity of di- 
vine truth, he is presented with the tortuous or unstable deductions, of unas- 
sisted if not erring human reason. In short he may enter upon this new field 
with much of the feeling of Adam when he quitted Paradise and entered up- 
on the wide earth ; and if the ground be not curst, it is comparatively unblest. 
Far from plucking from the tree of life in all security, and gathering its fruit in 
leisurely gladness, he has now to eat his bread in the sweat of his brow, pain- 
fully to select wholesome from amidst noxious, and to pass over much ground 
for but little store. Legitimate types are to be adopted from a heap of fanciful 
allegory, good reasons from a tissue of loose argument, and credible facts 
from much careless assertion. His industry, his judgment, his charity are 
kept in perpetual exercise." p. 3. In the latter part of his interesting work he 
says, after an enumeration of the faults of Tertullian's style and manner "ad- 
ded to all these particular defects are the general defects of the Fathers, as 
for example, their unexploring reception of facts, their uncritical interpretation 
of scripture, their careless abuse of the system of type and prophesy." p. 360. 

Sentiments of an author of letters on the ivriiings of the Fathers of the 

two first centuries. 

After giving a sketch of the contents of the epistles of Clement, Barnabas, 
Hermas, Ignatius and Polycarp — written during the first half of the second 



75 

century, and showing that there were things in them which all would disown 
as fanciful and unworthy, he proceeds to the works of Justin Martyr and 
Ireneus, written before the end of the second century, and which say nothing 
about certain objectionable parts of their predecessors; he asks "how came 
the latter Fathers to know what the earliest handed down from the Apostles, 
and what they delivered as their own sentiments. Was it by tradition ? 
Then how did that tradition come unto them ? It could not have been other 
than oral tradition. They must then have sifted and purged the written tra- 
dition of the Apostolical Fathers, by the oral tradition of the church. Thus 
oral tradition overruled the written one." This is the only method by which 
we can get over receiving all the fancies of the earliest Fathers, unless we 
adopt scripture as the only rule of faith, and bring all to that test. The same 
author says " If we are to judge of what was orally conveyed as to doctrines 
and interpretations by what has been conveyed in the writings of the Apos- 
tolical Fathers (and this is a fairway of judging) we must conclude that much 
that was extravagant, foolish, and even erroneous, was thus conveyed, and what 
was thus conveyed supplied a portion oi the stock of future traditions, so 
much valued now by the British Magazine and the Oxford Tracts. It was 
through such a channel as this it seems that the later Fathers derived their 
expositions of baptism, of the Lord's supper, and other things ; a channel 
which, if it was as good as the writings of the first Fathers, could have 
been by no means safe and certain. But they must have been indebted 
for their interpretations to a channel of oral tradition much longer than this, 
for the writings of Justin Martyr and Ireneus which form the principal docu- 
ments, (after the Apostolical Fathers) not only of what now exists, but of 
whatsoever has existed, till the end or nearly the ead of the second century, 
give little or no countenance to their expositions. So that for nearly one 
hundred years after St. John, and more than one hundred and thirty after St. 
Peter and St. Paul, they had scarcely any thing for their expositions, but 
oral tradition, the most varying and uncertain thing in the world." p. 55, 56. 

Sentiments of the Rev. George Holden in his book on tradition. 

" If proximity to the times of the Apostles afforded some facilities for 
ascertaining the truth, there were certain circumstances of the age by which 
they were in a great degree counterbalanced. The spirit of heathenism was 
then rampant, and eager to intrude with all its pollutions into the sanctuary ; a 
false philosophy while it captivated the minds of many, served, and too often 
successfully, to corrupt the pure doctrine of the Gospel ; the human mind for 
ages involved in the darkless of pagan idolatry, could not all at once eman- 
cipate itself from the benumbing thraldom in which it had been so long held ; 



76 

the early converts to Christianity could with difficulty apprehend a religion 
altogether pure and spiritual : the primitive doctors so far as we can judge 
from their writings still extant, were but little accustomed to cautious inquiry 
and close reasoning, and were deficient in critical judgment and hermeneutic 
skill, so that it is no wonder if they were sometimes led away by the errors 
and delusions of the times, while the paucity of written documents in those 
ages would prove an hindrance to their detection. All these things being 
considered, the primitive Christians cannot have derived so much advantage 
as some imagine from their proximity to the apostolic age. Nor would the 
oral instruction of the Apostles be an advantage to the extent commonly sup- 
posed. What the founders of Christianity spoke was more liable to be mis- 
understood than what they wrote, for however luminous the reasoning and 
distinct the language of the speaker, nothing is more usual than misconcep- 
tion on the part of the hearers. The very persons who heard the Apostles 
preach might easily mistake the meaning of what was uttered ; ahd it was 
impossible without a miracle to have been at times exempt from error and 
misconception. The preaching again of the cotemporaries of the Apostles 
was equally liable to be mistaken by those who heard them ; and every ser- 
mon increases the probability of error ; and it is impossible as human nature 
is constituted for any communication to be transmitted orally for a length of 
time, circumstantially the same as it was originally made. How then can any 
clear and steady light of divine truth be now derived from the oral instruc- 
tions of the Apostles, which they who heard it might so easily mistake, and 
which could not descend ta a second generation without some mixture of 
error." " On the other hand the fact that the Apostles committed to writing 
at least the substance of the religion they preached, is strong evidence that 
they deemed oral instruction inadequate, and that the written word was to 
supply its place as the standard of religious truth. It cannot be conceived 
why the New Testament should have been written, except for the purpose of 
forming a safe and permanent rule of faith, which oral communication could 
not be for any length of time after the inspired teachers were no more. God 
commanded Moses to write the law, which must have been intended to secure 
it from the doubtfulness of oral tradition, and if verbal teaching had been a 
secure conveyance, no solid reason can be given, why the Apostles should ad- 
dress written instructions to their converts. It would have been, to say the 
least a superfluous labor." pp. 30, 32, 33, 34. 

Again in p. 107 " Though we may not profess like the Romanist to 
receive it (tradition) with equal piety and veneration as the scriptures, yet we 
profanely derogate from the distinctive and supreme authority of the latter, 
whenever we suffer human authority to arbitrate in matters of faith. Against 



77 

this danger protestant traditionists believe themselves secure, because they 
hold that scripture is the source, the depositary, and touchstone of divine 
truth ; that tradition teaches, scripture proves ; that scripture is to be inter- 
preted by tradition, and tradition verified by scripture. But how is the office 
here assigned to tradition compatible with the sovereign authority assigned to 
holy writ? When the necessity of tradition is declared, it is at least infer- 
entially declared, that scripture cannot be the touchstone of divine truth with- 
out the application of another principle, by which its real meaning is decided ; 
which surely is the first step to the Roman dogma concerning scripture and 
tradition as the joint rule of faith." " Nay, something more is ascribed to it. 
That which is clear is invariably applied to the elucidation of that which is 
obscure ; and so by its very use and application is invested with a certain 
degree of pre-eminence. Whatever has authority to ascertain the true mean- 
ing of disputed passages of scripture is necessarily invested with an authority 
above scripture. It virtually arraigns the perfection of scripture and more- 
over implies that the true faith can be gathered from a source different from 
the Bible, and that too with more certainty and distinctness, inasmuch as it is 
made a criterion to determine what are the doctrines which the Bible contains. 
If primitive antiquity therefore has power to define the sense of scripture, it 
becomes a rule of faith, and is in reality exalted above the written word." 

Moreover he adds at p. 113 that "it can be no easy matter (for reasons 
stated) to arrive at any thing like certainty as to what was the doctrine of the 
primitive churches. I do not say it is impossible ; but it must at least be as 
arduous a task as to determine what is the real doctrine of scripture. If it 
be possible by a critical process to ascertain the former, from the testimony 
of the ancient fathers, it cannot fail to be equally possible to discover in the 
same way, the latter from the sacred writers. We have quite as ample 
means of ascertaining the true sense of the latter as of the former, and to 
whatever degree of certainty we can arrive in the interpretation of Clement 
or Justin Martyr, we may at any rate arrive at the same degree of certainty 
in the interpretation of St. James or St. Paul." 

Some excellent remarks of the same author on the subject of private judg- 
ment deserves a place amongst these quotations. 

" But it is thought to be incredible that the Deity in granting a revelation 
should leave its meaning to be ascertained by so weak and erring a tribunal as 
private judgment. Experience shows that sincere Christians have been 
led by the exercise of it to the most opposite conclusions, all sects and deno- 
minations claiming with equal pertinacity the support of scripture for their 
conflicting systems." " Supposing the fact to be as here stated, that evils un- 
avoidably spring from the exercise of private judgment in religion, yet we are 



78 

not therefore warranted to infer, that there must be some unquestionable um- 
pire, which has a right to decide, and to whose doctrine the conflicting par- 
ties are bound to submit. Before such an inference can be fairly pressed 
upon us, it must be shown, that the Deity in granting a revelation, designed to 
preclude the possibility of dispute as to its meaning. And as disputes can 
only be prevented by taking away the liberty of judgment, it must further be 
shown that the Deity also designed to deprive men of this freedom, to oblige 
them to take their religion upon trust, and to compel them to receive with im- 
plicit submission what some recognised arbiter shall impose. But we cannot 
know what the Deity intended in religion otherwise than from what he has 
done, and since perfect unanimity has never yet been the result among those 
to whom his will has been revealed, we are authorized to conclude that he 
did not design to prevent the evils of controversy by a living infallible guide. 
But such a design it is alleged, may be inferred from the numerous exhorta- 
tions in scripture to be all of one mind and judgment. In none of these pas- 
sages is there any intimation of an instituted arbiter in religious disputes, of 
any certain mode of effecting a perfect unanimity. The practice of virtue is 
as binding and is as frequently inculcated in scripture as the maintenance of 
unity ; yet the Almighty has not imposed any compulsory restraint from the 
commission of vice, and why should it be thought that God has appointed a 
special preventive against error and contention in matters of religion. The 
understanding is so framed that it cannot be compelled to the belief of any 
thing by outward force. The mind is an active principle which will think 
and judge ; to debar it of this liberty is impossible ; for it can no more help 
forming its decision upon every thing subjected to it by the light of reason, 
than the eye can help seeing external objects by the light of the sun." 
" Supposing again the existence of an infallible guide, unless we were infal- 
lible, we might misunderstand his doctrine and mistake his decision." " No 
man can be more certain of the decisions of an infallible judge, than he is of 
his infallibility ; and therefore if he have not an infallible certainty, of the in- 
fallibility of the judge, he cannot have an infallible certainty that he defines 
infallibly." — Sherlock. " The free use of the reason and judgment cannot 
moreover be superseded without destroying human responsibility. If there 
was an infallible preservation against error, a right belief could be no matter 
of choice, and if there was an irresistible safeguard against vice, obedience 
could be no virtue."* " Men may err and involve themselves in eternal ruin ; 
but liability to error is inseparable from a state of probation." " Hence an 
infallible guide in religion is in the nature of things impossible. So long as 

* He that will choose a religion for me and will not suffer me to choose for myself, ought 
to be punished for me too, if I miscarry through his choice. — Sermon at Boyle's lecture. 



79 

the intellect of man is an active principle and his will is free, varieties of 
opinion, doubts and divisions, schisms and heresies will invariably arise, and 
no power can entirely repress them without subverting the constitution of the 
human mind. Nor where this phantom of infallibility is presented, has it 
been effectual. Within the pale of Rome there has been as much contro- 
versy and dispute, as vast a mass of heterogeneous opinions, parties and per- 
suasions, as where liberty of judgment has been freely granted." " The ex- 
ercise of private judgment in religion then is an inalienable right; and any 
attempt to shackle it by any pretence, as by imposing an infallible guide in 
controversies, is a daring violation of natural liberty, is inconsistent with the 
condition of man, as a rational and accountable being, and is opposed to 
many express declarations in the word of God." " But though perfect unan- 
imity may in the present state of things, be as unattainable as perfect virtue 
in practice, it is like virtue, a commanded duty, and should be sought by 
every effort in our power." He then proceeds to speak of the various helps 
which Providence has furnished us for attaining a right knowledge of his 
word, without allowing anything like an authoritive power to any of them, to 
judge for us, and determine what meaning we must attach to that word which 
God has given to us all, to read, hear and profit withal. 

One passage from the able author of Essays on the Church which has 
passed through its seventh edition, and of which fifteen thousand copies had 
been circulated at the last notice, will suffice on this topic. 

" But even were we to admit the startling proposition that scripture can- 
not be taken as a rule, until by interpretation we annex to its words some sense 
or other, we should then only find ourselves at the beginning of a mazy round 
of difficulties, the termination of which would be perfectly hopeless. Scrip- 
ture and the interpretation of antiquity are frequently spoken of, as if the first 
were a system of hieroglyphics, over which we might pore hopelessly and 
in vain, until the second came to our aid with its perfect and infallible key, and 
disclosed the secret; whereas the fact is almost the reverse. God has spoken 
to man distinctly, fully, and clearly, and man is constantly trying to darken and 
obscure this word by his interpretation. Whence then came this strange and 
altogether unfounded notion — that although the scriptures cannot be used 
without an interpretation is first found for them, yet that the writings of the 
Fathers are free from any such difficulty, and carry their own sense and mean- 
ing visibly on their very front. But perhaps it may be answered, that this 
is not thought or said, but that it is admitted to be as true of the Fathers as of 
the scriptures, that we can make no practical use of them until by an inter- 
pretation we annex to their words some sense or other. At what point then 
have we arrived ? We have first the scriptures, for whose sense we have to 



refer to the interpretation of the early Church, but in order to use practically 
these interpretations we are to find for them another interpreter. And thus 
we may go on, till our system resembles the fable of antiquity, of the earth rest- 
ing on an elephant, the elephant on a tortoise — and the tortoise on nothing." 

Sentiments of the present Bishop of Chichester as to the progress of error, 
and the uncertainty of tradition in the early Church. 

" From this period the progress of innovation advanced with a rapid accel- 
erated force, so that before the close of the fourth century a vast portion of the 
abuses of the simple spirit of Christianity, which human invention in the vain 
attempt to improve the best gift of Providence, has superadded to primitive 
revelation, and which has subsequently been matured into Popery in its worst 
form, had become almost completely established. Monkery accompanied by 
a spirit of asceticism, more worthy of the Fakirs of Hindostan, than of the 
followers of Christ ; the adoration of relics ; exorcisms ; prayers for the dead ; 
the sacrifice as it now began generally to be called of the eucharist ; with an 
unsuspecting readiness of belief in the most monstrous legends, form hence- 
forward the leading characteristics of the period. The spiritual worship of 
God as taught in scripture, and approximation to him through faith in the one 
great sacrifice once offered, had now given place to unmeaning ceremonies 
and rites, which while professing to be part of the forms of Christian worship, 
had notwithstanding much nearer resemblance to the superstitious usages of 
heathenism, than to the pure soul-stirring devotion of the gospel. The spirit 
of Christianity indeed still existed under the superincumbent weight of a por- 
tentous mass of superstition. It is surely impossible not to perceive under 
how entire a misapprehension of the genius of our religion the world at that 
time lay, when we find even Augustine himself speaking with approbation of 
the performance of the eucharistic sacrifice for the purpose of removing a 
murrain among cattle, supposed to have been produced by evil demons ; or 
again gravely recounting a miraculous vision sent by the Almighty for no 
better purpose, than that of discovering the interred bodies of Gervasius and 
Protasius after their concealment during the space of two centuries, and afford- 
ing a divine sanction to a superstitious, not to say, idolatrous species of wor- 
ship. Let the reader only cast his eye over the 8th chapter of the 22d book 
" De civitate Dei" just now referred to, or to the still more strange legends 
gravely related by Sulpicius Severus, at about the same period, and he cannot 
but admit that how abundant in other respects the age of which we are now 
speaking, may have been in works of true piety, and in fervor of religious feel- 
ing, still that at all events strong judgment and calm good sense were not to 
be numbered among its excellencies ; and let it be remembered that through 



81 

this very period, and through periods even darker than this, must the oral tra- 
ditions of the Church, have descended, and descended unimpaired, if they are 
to be accepted by us this day as sound portions of the primitive teaching of 
the Apostles. Surely we might as reasonably expect that the Jordan, could 
it recover its original and unobliterated channel, should reappear from the salt- 
ness of the Dead sea, as fresh and pure as when it first entered it, as that 
mere verbal communications on some of the most mysterious problems that 
can possibly occupy the thoughts of men, should have passed from individual 
to individual, for the space of eighteen centuries, unadulterated by the false 
theories with which they would come in collision, the imaginations of mista- 
ken piety, the dreams of superstition, or the mistakes of ignorance." (See 
page 76 Shuttle worth on Tradition.) 

Bishop Marsh's opinion of tradition. 

"Upon the whole then we may safely infer, that there is no foundation what- 
ever for the alleged existence of those divine and apostolical traditions, which 
are made to constitute an unwritten word, or tradition, as the rule of faith. 
The Church of England therefore acted wisely in rejecting that rule. And 
when we consider the consequences of that rejection, when we consider the 
load of superstition, from which we were freed by that rejection, we may 
well assert that the rejection of tradition as a rule of faith was the vital prin- 
ciple of the Reformation." (Comparative View. Bishop Marsh page 74.) 

Chillingwortti 's testimony. 

" For my part after a long and I hope impartial search after happiness, I 
do profess plainly, that I cannot find any rest for the sole of my foot, but upon 
this rock (scripture) only. I see plainly and with .my own eyes, that there 
are popes against popes — councils against councils — some Fathers against 
others — the same Fathers against themselves — a consent of Fathers of one 
age against a consent of Fathers of another age — the church of one age 
against the church of another age. Traditive interpretations of scripture are 
pretended, but there are few or none to be found. No tradition but only of 
scripture can derive itself from the fountain, but may be plainly proved either 
to have been brought in, in such an age after Christ, or that in such an age it 
was not in. In a word there is no sufficient certainty but scripture only, for 
any considering man to build upon." Chillingworth's works, p. 290. 

Compare the above with the following. 

Mr. Keble, p. 129, acknowledges that there were two parties at the Coun- 
cil of Nice differing as to the mode of conducting the trial of Arius, the one 
for traditive interpretation, the other for the private interpretation of scrip- 



ture — that is — one for trying Arius and his opinions by the creeds of the 
churches, the other by scripture ; nor is he able to say which prevailed, though 
he inclines to the traditive side. He quotes from the historian Sozoman how- 
ever, an anecdote illustrating the great power of an appeal to the creed, in the 
case of an aged and unlearned confessor, who silenced a pagan disputer pre- 
sent at the council, by the bare recital of the baptismal creed, adding these 
few sentences. " That these things are so we believe with out nice enquiry ; do 
not thou then labor in vain, seeking confutations of those who are exact in 
the faith ; and how it was or was not possible for these things to take place ; 
but answer my question at once : believest thou ? Upon this the philoso- 
pher astounded, replies, I believe, and avowing his gratitude for his defeat 
came over to the old man's opinions and recommended to those w r ho before 
felt with him to be of the same mind ; affirming with an oath that not with- 
out divine influence had this change taken place in him, but that he was urged 
to become a christian by some ineffable power." Another account of the 
same is given from the historian Socrates, and the possibility is expressed 
that thus a divine sanction was given to an appeal to antiquity. I confess I 
cannot see any thing like argument in the simple recital of the Apostle's creed, 
nothing like that reason which we should be ready to give to every man 
for the hope that is in us ; that appeal to the understanding of which St. 
Paul sets us an example when he defends the doctrine of the resurrection and 
other great truths. We think it rather savors of superstition, when the 
mere repetition of the creed, is to effect what an appeal to the whole word 
of God was thought incapable of doing. 



CHAP. VII. 

On the proper use of tradition or the Fathers. 

If now it be asked whether no respect is due to the Fathers because of this 
uncertainty of the opinions of many of them, on various points, and the dif- 
ficulty of ascertaining their real sentiments, and because of the extravagance 
and weakness of some of their interpretations of scripture ; we answer un- 
hesitatingly, that we feel great veneration for many of them, and delight to ad- 
duce their testimony on many subjects, rejoicing in the belief that on all 
the most essential points there is a general agreement. Our views will be 
given in the words of one much better qualified to speak than ourself. " Let 
me be understood then (says professor Hambden) as one most ready to con- 
cede very great importance to tradition taken in its most comprehensive and 
popular sense, as an authentic collection of doctrines, interpretations and rites 



83 

existing in the Christian Church by the side of the Bible. But then I attribute 
no divine authority to it in itself. It is divine only, as it is shone upon by 
scripture. Like the giant of heathen story it has strength only as it touches 
the solid and holy ground of scripture. I will go along with the most ardent 
admirer of antiquity in expressing my veneration for truth that comes down 
with the hoar of ages upon it, and for whatever is associated with the piety 
and constancy of our forefathers in the faith. But I remember that I must 
not make my religion a matter of imagination or even of feeling exclusively, 
that because I am disposed to love and cherish a precious relic of antiquity 
I must not suffer it to tempt me to superstition, and an idolatrous reverence 
of itself." " While therefore I fully receive all the information which eccle- 
siastical antiquity can impart, as most valuable evidence of the truths of the 
gospel, I deny to it the prerogative which belongs to scripture alone, of reveal- 
ing to me what I am bound religiously to believe. I accept it as confirma- 
tion, and important confirmation of what I am bound to believe as taught by 
scripture, but I will not absolutely resign myself to its teaching, as a primary, 
authentic revelation from God in itself." See pages 8 — 9, of a discourse on 
tradition by R. D. Hambden regius professor of divinity, Oxford. 

The same writer adds on the following page " Nor because the training 
hand and voice of the church have been my first introduction to the Gospel, 
will I regard this my ecclesiastical education as essential to the due under- 
standing of the scriptures in order to salvation." Which passage leads us to 
notice what is said of the matter of fact that the church is actually our first 
teacher, introducing us to the Bible, and "assuring us of its truth, and 0-ivino- us 
some statement of its contents. A passage in Augustin has often been quoted 
by the Romanists, and not by them only, in confirmation of this fact. " What 
if you find one which doth not believe the Gospel ? What motive would 
you use with such an one to bring him to your belief? I for my part should 
not have been brought to embrace the Gospel, if the church's authority had 
not swayed with me." By which he doubtless meant that the church of 
Christ composed of so many wise and holy men who believe the scriptures, 
and are so lovely in their character, led him to venerate the scriptures, to 
which he was no doubt early inclined by the faithful instructions of his pious 
mother, and her many prayers and tears. Thus also Eusebius said of him- 
self " I was once a follower of Plato's doctrine but when I saw the Christians, 
I found there was none so holy, so temperate, so set upon divine things, and 
this first made me think of being a Christian." 

In like manner Hooker writes " By experience we all know that the first 
outward motive leading men so to esteem scripture, is the authority of God's 
church ; for when we know that the whole church of God hath that opinion 



84 

of scripture, we judge it even at the first an impudent thing, for any man 
bred and brought up in the church to be of a contrary mind without cause. 
Afterward, the more we bestow our labor in reading and hearing the mysteries 
thereof, the more we find the thing itself doth answer our received opinion 
concerning it." But the same Hooker most emphatically testifies to the suf- 
ficiency of scripture "I would know by some special instance, he says, what 
one article of Christian faith, or what duty required necessarily unto all men's 
salvation, there is, which the very reading of God's word is not apt to noti- 
fy," " yea all scripture is to this effect in itself available, as they which 
wrote it were persuaded, unless we suppose the Evangelists and others in 
speaking of their own intent to instruct and save by writing, had a secret 
conceit which they never opened to any, that no man in the world would ever 
be that way the better, for any sentence by them written, till such time as the 
same, might chance to be preached upon or at least alleged in a sermon." — 
See Hooker Ecc. Pal. book 3d, vol. 1, also book 5, vol. 2. 

In like manner the authoritie of the church says an old writer is compared 
to a "key which openeth the dore of entrance into the scripture; now 
when a man hath entered and viewed the house, and by viewing likes it, and 
upon liking it resolves unchangeably to dwell there ; hee doth not set up his 
resolution upon the key that let him in, but upon the goodness and comrao- 
diousness which he sees in the house." 

This key however is notlike that of the Romanists and traditionists who would 
represent the church as a key unlocking the meaning of scripture and dealing it 
out to the people, as though they could not understand God's word. It merely 
introduces us to the scripture, bidding us read and hear this blessed book, and 
when it attempts to teach, though it may use creeds and catechisms and litur- 
gies, for brevity, conveniency, and worship, teaches chiefly in, and by God's 
own words, the plainest and the best after alL 



CHAP. VIII. 

The danger of overvaluing tradition and the practice of the primitive church. 

It may perhaps be said or thought by some, that after all, this difference as 
to the use of tradition is not so serious, as at first sight we might suppose. 
Let us inquire then into the moving cause, as well as the practical effects of 
the high authority which some would assign to tradition. 

Is it merely to establish the certainty of the great truths of religion which 
are set forth in the Apostles' and Nicene creeds, that the advocates of tradi- 
tion maintain, that the former with the exception of two or three articles was 



85 

used substantially, if not in the very words, by the Apostles themselves, even 
before the New Testament was written, and by their successors ever since ? 
But can any thing be plainer in any book than these same great facts and 
truths of the creed are in the sacred scriptures of the Old and New Testa- 
ments ? Who undertakes to question any of them, except the Socinians, 
who object to the trinity inserted at the council of Nice ? Do not all the 
protestant churches, as well as the Roman, acknowledge the Apostles' creed ? 
Is there really any obscurity in scripture on the articles contained therein ? 
If so, has the council of Nice elucidated or proved them, so as to enlighten 
and convince all minds since then. Facts disprove the supposition. Arian- 
ism flourished more and more immediately after, and Socinianism, still to 
a certain extent, exists. It is indeed a most pleasing confirmation of our 
faith in the creed, that thus, so far as we know, the wise and pious have 
received scripture in every age, and do now throughout Christendom ; but 
surely the creed is too firmly fixed, and may be too clearly seen in the Bible, 
to require a resort to tradition as the first and chief teacher of it from God. 
Who will seriously maintain that our faith is in danger, while we have a Bible 
the best attested of all books, unless we also can prove and do believe, that 
tradition the everliving preacher has come down along with it, declaring that 
she received these very words from Christ and the Apostles years before they 
were committed to writing ? 

It must be, that some other things beside the undoubted facts and truths 
of the creed, stand in need of the support of ancient and unerring tra- 
dition, in order to assure us of their divine origin. Let us see what these 
are. Mr. Keble in page 21 of his work on tradition says " Yet must it not 
be owned that Timothy's deposit did comprise matter independent of, and 
distinct from, the truths which are directly scriptural ? That it contained 
besides the substance of Christian doctrine, a certain form, arrangement, selec- 
tion, methodizing the whole, and distinguishing the fundamentals ; and also 
a certain system of church practice both in government, discipline and wor- 
ship ; of which whatever portion can be proved to be still remaining, ought 
to be religiously guarded by us, even for the same reason, that we retain and 
reverence that which is more properly scriptural, both being portions of 
the same divine treasure." It will be at once perceived to what things the 
above refers, and that tradition is resorted to, in order to establish on divine 
and of course equal authority, some matters said to be not directly scriptural. 
It has been the custom with Christian writers in every age, and very properly, 
to quote the testimony and practice of the Fathers and the primitive church 
not merely in behalf of things clearly commanded in the word of God as 
duties, but also of things which though not in so many words enjoined to be 



ever observed, yet plainly expected and designed to be continued, by reason 
of the unabrogated practice of the ancient church, or the example of the 
Apostles. Thus, although we do not find infant baptism in so many words 
commanded, or episcopacy enjoined, we think the example of the Jewish 
church as to infant membership and the three orders of the ministry, and 
what seems to us the practice of the Apostles on these points, sufficient scrip- 
tural authority for the observance of these things ; yet is it very satisfactory 
to have the assurance from history, that from the earliest period of which we 
have any account these institutions prevailed. So also as to the change of the 
Sabbath, although we read of this in the practice of the Apostles and 
first Christians, as it is nowhere expressly commanded and the Jewish Sab- 
bath abolished, it is satisfactory to find that the early church adopted it as the 
appointment of the Lord and his Apostles. So also as to the determination 
of the books which were to be received as written by inspired persons, .tp 
constitute the New Testament, we are still more dependent, from the nature 
and necessity of the case, as for the canon of the Old Testament, on the 
fidelity and testimony of those living at, or soon after, the time when they 
were written. 

But let us see whether any or all of these so imperiously call for some in- 
fallible support from tradition, as to justify the zeal put forth in behalf of 
it, and the high claim asserted in its behalf. In relation to the baptism of 
infants, but very few by comparison with the whole of Christendom have 
ever denied it, and it is remarkable, that our church in her article on this sub- 
ject, and in the baptismal service, never thinks of calling in the aid of tradition 
to justify her use of it. In the article on baptism (27th) she says " The bap- 
tism of young children is in any wise to be retained in the church as most 
agreeable with the institution of Christ" not with primitive practice, or 
even the apostolic usage, but with the institution of Christ himself. And in 
the baptismal service, the lesson read, is that, where little children are brought 
to Christ ; — that is the authority ; — and in the address immediately following, 
** ye hear the words of our Savior Christ, how he commanded little children to 
be brought to him." 

So also as to Episcopacy, our church in the preface to the ordination ser- 
vice says, " It is evident unto all men diligently reading holy scriptures and 
ancient authors, that from the Apostles' times there have been these orders of 
ministers in Christ's church, Bishops, Priests and Deacons." She does not 
say, as some now say, who wish to reserve for tradition this honor of es- 
tablishing Episcopacy, that it is faintly written, but that it is evident to all dili- 
gently reading holy scripture, that in the times of the Apostles, of which we 
have mention in scripture, these orders existed.* The ancient authors then 
* See Bishop Onderdonk on Episcopacy tested by scripture. 



87 

testified, that such was the case in their day. The ancient authors were not 
necessary to prove that so it was in the Apostles' days ; the scriptures did that 
sufficiently. The ancient authors only proved that from the Apostles' days to 
their day, these orders continued. In one of the prayers in the offices for 
ordaining priests and consecrating bishops, the church is so confident of this 
fact, that she thanks God for having appointed divers orders in his church. 
So that however satisfactory it may be to have proof that such a regimen was 
continued in the early church, our reformers did not consider that necessary, 
to establish the fact of the existence of such an order in the apostolic church 
by divine appointment ; although she does not declare what may be the 
effects of losing it, or departing from it. 

In relation to the change of the Sabbath and the establishment of the canon 
of scripture, I would ask, are these seriously threatened, that we must find 
something without the scriptures to sustain them, some infallible witness that 
they are divine. If there be any things well settled in the Christian world, I 
had supposed these were, and that no controversy was like to be awakened 
about them. T cannot but think that if any does arise, it will be from the at- 
tempts to establish this exorbitant claim for tradition, on the ground of the in- 
sufficiency of scripture to establish the fact of such institutions in the church 
of Christ. 

May we not therefore look for the reason of this earnest desire to establish 
another depository of the faith and discipline of the church, beside scripture, 
in some other views and practices which those who hold them, wish to estab- 
lish by the highest authority. 

What is it then which'is sought to be established by an appeal to tradition t 
Is it merely the faith of the creed — or the fact of Episcopacy, of infant bap- 
tism, of the Christian Sabbath, of the canon of scripture? The advocates of 
tradition do not hesitate to acknowledge, that it is a most ardent wish of their 
hearts to establish besides the facts of Episcopacy and infant baptism, some 
high views of the virtue of Episcopacy, and the power of the sacraments, and 
to re-establish some rites and ceremonies of the early ages now no longer in 
use among Protestants. Unable to find these things clearly revealed in scrip- 
ture, and acknowledging that they have been by our reformers in a great 
measure left out of the prayer book, they look for them to the fourth and fifth 
centuries when the church, having received as they say, all its gifts from 
Heaven was most perfect, (k) 

(Jc) " Three centuries and more were necessary for the infant church to attain her mature 
and perfect form and due stature. Athanasius, Basil and Ambrose, are the fully instructed 
doctors of her doctrine, morals and discipline." This is a quotation by the author of Essays 
on the Church from one of the Tract writers in the British Magazine, vol. 9, p. 359. Con- 



88 

I proceed to show that the above statement is correct by some quotations 
from the tracts in which the peculiar sentiments of the leaders of this school 
are set forth. 

1st. I would show by a few quotations that they are not satisfied with 
what they find in the Episcopal church of the present day. In tract 25 are 
these words: " And now that Rome has added, and we have omitted, in the 
catalogue of sacred doctrines ; what is left us but to turn our eyes sorrowfully 
and reverently to those ancient times and with Bishop Kenn, make it our pro- 
fession, to live and die in the faith of the Catholic church before the division 
of the East and West?" 

In the 34th tract on the rites and customs of the Church, whose motto 
taken from St. Chrysostom is " He who is duly strengthened in faith, does 
not go so far as to require argument or reason for what is enjoined, but is 
satisfied with the tradition alone," are these words — " The reader of eccle- 
siastical history is sometimes surprised, at finding observances and customs 
generally received in the Church at an early date, which have not express 
warrant in the sacred writings ; as — the cross in baptism. The following 

cerning which he says : " In the Apostolic Fathers, those who were nearest to the fountain 
head, and whose authority ought to be the highest, we find little or no allusion to the points 
afterwards contested." " Hence it is, that we are referred to later authors, as better instruct- 
ed, and are told that three centuries were required for the infant church to attain her 
perfect form and due stature. And in these later writers we find many germs of the out- 
bursting system of Rome. The sacraments begin to be spoken of in exaggerated language ; 
the power of the priesthood is magnified ; and rites and ceremonies are perpetually multi- 
plied." The author of letters on the Fathers after giving an account of the ceremonies used 
at baptism as stated by Cave in his history of primitive Christianity, viz: — the turning to 
the West — renouncing the Devil with outstretched arm — the exorcism — the stripping of his 
garments — the anointing with oil — the sign of the cross— the triune immersion — the second 
anointing — the white garment — adds, what an accumulation of ceremonials do we find here! 
Not one of which is mentioned in scripture, in connexion with baptism, nor even in the 
account which Justin has given of this ordinance in the year 150, the date of his first apolo- 
gy." He very truly, I think, ascribes their origin to three sources — Judaism, Paganism, and 
fanciful interpretations of scripture. — See p. 123-124. 

As to Paganism — In No. 85 of the Oxford Tracts, we find this tendency. " Again we are 
told that the doctrine of the mystical efficacy of the sacraments comes from the Platonic phi- 
losophers — the ritual from the Pagans, and the church polity from the Jews. So they do ; that 
is, in a sense in which much more also comes from the same sources. Traces also of the 
Trinity, incarnation, and atonement, may be found among Heathens, Jews and philosophers, 
for God scattered through the world before his son came, vestiges and gleams of his true re- 
ligion, and collected ail the separate rays together when he set him on his holy hill to rule 
the day, and the church as the moon to govern the night. In the sense in which the doc- 
trine of the Trinity is Platonic, doubtless the doctrine of mysteries is Platonic also." P. 82, 



39 

pages will be directed to a consideration of this circumstance ; with a view 
of suggesting from these writings themselves, that a minute ritual was con- 
temporaneous with them, that the Apostles recognize it as existing and bind- 
ing, that it was founded on religious principles, and tended to the inculcation 
of religious truth." The tract concludes with these words — " Although the 
details of the early rituals varied in importance, and corrupt additions were 
made in the middle ages, yet as a whole the Catholic ritual was a precious 
possession, and if we who have escaped from Popery, have lost not only the 
possession, but the sense of its value, it is a serious question, whether we are 
not like men, who recover from a grievous illness with the loss or injury of 
their sight or hearing ; whether we are not like the Jews returned from cap- 
tivity, but who could never find the rod of Aaron, or the ark of the covenant, 
w r hich indeed had ever been hid from the world, but was then removed from 
the temple itself." 

We quote from Mr. Keble also the following p. 76. — " Not that we would 
shut out the hope of improvement in many respects ; thankfully as they (the 
advocates of tradition) own that God has preserved to us all things on which 
the being of a church depends, they yet feel that much is wanting, — more 
probably than can ever be supplied, — of the perfect order and harmony of the 
apostolical age. Nor do they feel it any breach of fidelity to the Church of 
England to join in the confession of one, on whom she has ever prided her- 
self, as among her truest children and chiefest ornaments. 

" The second temple could not reach the first," 
" And the late Reformation never durst," 
'* Compare with ancient times and purer years," 
" But in the Church and us, deserveth tears." 

What it is we want in the Church in order to render it as purely scriptural 
in doctrine and worship as the primitive church I know not. The following 
quotations from tract 34 may perhaps show some of the supposed deficiencies 
of our present church. They contain extracts from Tertullian and St. Bazil 
concerning primitive customs. " To begin with baptism ; before we enter 
the water, we solemnly renounce the devil, his pomp, and his angels, in church, 
in the presence of the bishop. Then we are plunged in the water thrice, and 
answer certain questions over and above what our Lord has determined in the 
written gospel. After coming out of it, we taste a mixture of honey and milk, 
and for a whole week from that day we abstain from our daily bath. The 
sacrament of the eucharist though given by our Lord at supper time, yet is 
celebrated in our meetings before day-bieak, and only at the hand of our pre- 
siding ministers. We sign our forehead with the cross, whenever we set out 
7 



90 

and walk, go in, or out, dress, gird on our sandals, bathe, eat, light oitr lamps, 
sit or lie down to rest, whatever we do. If you demand a scripture rule for 
these and such like observances, we can give you none: all that we say to 
you is, that tradition directs, usage sanctions, faith obeys." A similar extract 
is from St. Bazil. " Which Apostle has taught us in scripture to sign believ- 
ers with the cross ? Where does the scripture teach us to turn to the east 
in prayer? Which of the saints has left us recorded in scripture the words 
of invocation at the consecration of the bread of the eucharist and of the cup 
of blessing ? Thus we are not content with what Apostles or Evangelists 
have left on record, but we add other rites both before and after it, as impor- 
tant to the celebration of the mystery, receiving them from a teaching distinct 
from scripture. Moreover we bless the water of baptism and the oil for anoint- 
ing, and the candidate for baptism himself. After the example of Moses, the 
Apostles and Fathers who modelled the churches were accustomed to lodge 
their sacred doctrine in mystic forms, as being secretly and silently conveyed. 
This is the reason why there is a tradition of observances independent of 
scripture, lest doctrines being exposed to the world should be so familiar as 
to be despised. We stand instead of kneeling at prayer on Sunday, but all 
of us do not know the reason of this." These passages quoted with evident 
approbation, and in justification of the principle advocated in the tract, will 
show the nature of the dissatisfaction felt as to usages laid aside by our re- 
formers. As to doctrines which the writers would fain have more strongly 
expressed in our (as they think) illy reformed church, we have something 
special to say. We close these general proofs by referring to the near re- 
semblance between the Fathers on the subject of such traditions, and the Jews 
who by their traditions made the law of none effect. " The Talmud say the 
Jews is a commentary upon the written law of God. And both the law and 
this, say they, God gave to Moses, the-law by day and by writing — and this 
by word and by night. The law was kept by writing still ; this still by tra- 
dition. Hence comes the distinction so frequent in Rabbins of the law in 
writing, and the law that comes by word of mouth. Moses (say they) received 
the law from Sinai — '(this traditional law I think they mean) and delivered it 
to Joshua, Joshua to the Elders, the Elders to the Prophets and the Prophets 
to the men of the great synagogue." (Lightfoot's Works V. 4 p. 15.) 

The proneness of christians to estimate too highly the religious books and 
forms of the churches to which they belong, is seen in the account which 
Dr. Pusey gives us of the Theology of Germany published in the year 1830. 
In speaking of the symbolical books of the German Church, he gives the 
history of a controversy as to their authority. " It was not whether their 
authors had a higher measure of the spirit than most subsequent christians, 



91 

but whether the books ought not to be termed divine and inspired" — u whether 
the word inspired which had now by universal usage become equivalent to 
dictated by God, and was appropriated to the scriptures alone, should also be 
extended to these books (the symbolical books) and to these alone." In the 
manifesto of the Wittemburg Theologians it is said " we believe, confess and 
teach, that the symbolical books are, not only in the doctrines and matter 
but also in all points, the divine truth imparted to the church according to the 
scriptures, and in all points binding." 

Spener r an eminent divine, of whom Dr. Pusey was writing in terms of 
great commendation, opposes this doctrine, and says that «* the symbolical 
books are not to be considered as divine, but human books, though they do 
indeed deliver divine truth out of scripture." " The authority of these books 
(he says) is indeed to be maintained with the respect due to them, but not to 
be extended further than their authors then intended. What (he says) could 
be more just than if God were to give to Popery a renewed power over the 
churchy since we have begun to take so much delight in its principles" 
Pusey on Germany vol. 2, page 377, and onward. Dr. Pusey was surely at 
that time the advocate of no such estimate of any books but the sacred scrip- 
tures, for in the 1st vol. of the same work, page 132 in speaking of Ernesti 
he says " his revival of the grammatical, as opposed to the doctrinal inter- 
pretation of scripture, was indeed a great and beneficial change ; a change for 
Avhich the German church must long be grateful to him, in that it has restored 
the principle of the Reformation,- that not human system, but the clear 
ivord of God in the scripture is the basis and norm, (that, is rule,) of faith." 

Those who unduly exalt our prayer book or the liturgies from whence it 
was taken, tracing them up to the Apostles, and claiming divine authority, 
would do well to consider whether something of their admiration may not 
be ascribed to this tendency of the human mind which led the Lutherans, 
thus to canonise their ecclesiastical books. Pious and wise men there were 
who thus claimed inspiration for them, nor do we deny learning and piety to 
some of those who as we think err in their estimate of our standards. We 
must however protest against such a sentiment being ascribed to the reformers 
of the English church, or the Fathers of the American Episcopal Church, 
who in the preface to the book of common prayer speaks of its contents as 
human writings, and as liable to be corrupted, as they had been. The bible 
they call the pure word of God in contradistinction to all human expositions 
of it. There is but that one book of which we may say in the words of 
Locke " It has God for its author, salvation for its end, and truth without any 
mixture of error, for its matter." 



92 

The following extraordinary passage from one of the tracts will show, why 
it is that the writer does not claim absolute infallibility to the church in all 
its ritual. " The remark may seem paradoxical at first sight, yet surely it is 
just, that the English church is for certain, deficient in particulars, because it 
does not profess itself infallible." Again " the English church taking no 
such high ground as this, (the theory of infallibility as held by the Romish 
Church) certainly is open to the objection, or (as it was just now expressed,) 
is unlikely to have embraced the whole council of God, because she does 
not assume infallibility, and consequently no surprise or distress should be 
felt by her dutiful sons, should that turn out to be the fact, which her own 
principles rightly understood would lead them to anticipate." No. 71, p. 27, 
28, 29. 

The great doctrines of the creed are excepted from this liability on the 
part of the church to err. Had she only assumed infallibility, all parts of 
the prayer book would have been perfect, but of course it would have differed 
from what it now is, in the respects lamented by Oxford divines. 

The following extracts from the writings of the late Mr. Froude a con- 
tributor to the tracts for the times, (which writings were published by his 
friends in Oxford,) will show what are the feelings of at least some of the 
tract writers as to the present prayer-book and the reformers. Not possess- 
ing the " Remains of Mr. Froude," I take the extracts from the work of the 
bishop of Chichester. 

" I should like to know why you flinch from saying that the power of 
making the body and blood of Christ is vested in the successors of the 
Apostles." Froude's Remains, vol. 1, p. 326. 

44 I verily believe that he (Mr. N.) would gladly consent to see our com- 
munion service replaced by a good translation of the liturgy of St. Peter ; a 
name which I advise you to substitute in your notes, for the obnoxious phrase 
mass book." p. 387. 

44 Why do you praise Ridley ? Do you know any sufficient good about 
him, to counterbalance the fact, that he was an associate of Cranmer, Peter 
Martyr and Bucer ?" p. 293, 294. 

" Really I hate the reformation and the reformers more and more." p. 389. 

44 The reformation was a limb badly set. It must be broken again in 
order to be righted." p. 433. 

44 1 must say a word or two on your casual remark about the unpopularity 
of our notions among Bible Christians. Don't you think Newton's system 
would be unpopular among sky astronomers in the same way. The phe- 
nomena of the heavens are repugnant to Newton, just in the same way as the 
letter of scripture to the church — that is — on the assumption that they contra- 



93 

diet every notion, which they do not make self-evident — which is the basis of 
Bible Christianity and also of protestantism ; and of which your trumpery 
principles about scripture being the sole rule in fundamentals — I nauseate the 
word — is but a mutilated edition." pp. 412, 413. 

It may be perhaps said, that these were only the sentiments of Mr. Froude, 
and that the editors of his works could not leave them out with fairness. To 
this I reply that there are too many passages scattered through the tracts, of a 
similar character, though not so strong and rash, not to convince the reader 
that there is a deep sympathy between them. Moreover the author has in 
his possession a pamphlet by Mr. Newman in answer to one of Mr. Faucett, 
in which Mr. Newman says in reply to the condemnation of Mr. Froude for 
such language as to the reformation and the reformers, that by no article or 
part of the prayer-book are we bound to acknowledge the reformers, or to 
call ourselves protestants ; that it is an infringement of our liberty to require 
such a thing ; that Mr. Froude had as much a right to condemn Jewell as 
others have to condemn Laud. He regrets that those expressions gave pain, 
but said he was bound to publish them from a sense of duty, knowing that 
they would offend. He does not intimate the least difference of sentiment, 
and the manner in which they ever speak of Mr. Froude, and the publication 
of more of his works confirm what is here said. 

How different the following view of the reformers' conduct. 

Bishop Stillingfleet having spoken of the conciliatory conduct of .the 
French reformers with respect to the Romanists, says " The same temper 
was used by our reformers in the composing of our liturgy in reference to 
the papists, to whom they had an especial eye, as being the only party then 
appearing whom they desired to draw into their communion, by coming as 
near them as they well could. And certainly those holy men who did seek 
by any means to draw in others at such a distance from their principles as 
the Papists were, did never intend by what they did for that end, to exclude 
any truly tender consciences from their communion." Irenicum, p. 122. 



CHAP. IX. 

Let me now show in some particular instances how by tradition they 
wish to support some high views, not to be found in the scriptures or book 
of common prayer. We have seen how the church expresses her decided 
conviction that the Episcopal form of government is scriptural and apostolic, 
of course worthy of all to be received, and yet not undertaking to exclude 
from the covenant those who have not that form. The Oxford writers in 
like manner make occasional concessions and exceptions, which seem to 



94 

accord with this moderation of the church, but for the most part, in a manner 
which their readers cannot reconcile, hold a very different language. 

They magnify the sacerdotal office beyond all bounds. We quote from 
the Essays on the Church, 7th edition, 408th page, the following. " But as 
a recent and well rounded specimen of these avowedly high ehurch doctrines, 
it may be as well to give the following passage from the last publication of 
this school, the new volumes of Mr. Froude's Remains, recently given to the 
world under the deliberate sanction of Messrs. Newman and Keble. 

"The reformed church of England has given birth to two martyrs, an 
archbishop and a king,* and both these blessed saints died for Episcopacy. 
But was it for a form, or a point of discipline that they resisted thus unto 
death ? Surely not. When they contended for Episcopacy as one of the 
essentials of religion ; they no more regarded it as an external and a form, 
than they regarded Christ's death upon the cross as an external and a form. 

Their belief on this subject seems to be contained in the following propo- 
sitions : 

" 1st. That before Jesus Christ left the world he breathed the Holy 
Spirit into the Apostles, giving them the power of transmitting this precious 
gift to others by prayer and the imposition of hands ; that the Apostles did 
so transmit it to others ; and they again to others ; and that in this way it 
has been preserved in the world to the present day. 

" 2d. That the gift thus transmitted empowers its possessors, 1st, to admit 
into, and exclude from, the mysterious communion called in scripture the 
kingdom of heaven, any one whom they judge deserving of it; and this, 
with the assurance that all whom they admit or exclude on earth and exter- 
nally, are admitted or excluded in heaven and spiritually, in the sight of God 
and holy angels; that it empowers them to bless and intercede for, those who 
are within this kingdom, in a sense in which no other man can bless or inter- 
cede. 2d. To make the eucharistic bread and wine the body and blood of 
Christ in the sense in which our Lord made them so. 3d. To enable dele- 
gates to perform this great miracle by ordaining them with imposition of 
hands. 

"According to this view of the subject, to dispense with episcopal ordina- 
tion is to be regarded not as a breach of order merely, or a deviation from 
apostolical precedent, but as a surrender of the Christian priesthood, a rejec- 
tion of all the powers which Christ instituted Episcopacy to perpetuate; and 
the attempt to institute any other form of ordination for it, or to seek com- 
munion with Christ through any non-episcopal association, is to be regarded 
not as schism merely, but as an impossibility " 

* Archbishop Laud and Charles L 



95 

In Nos. 51 and 52 of the tracts we have these strong expressions: "Christ 
never appointed two ways to heaven; nor did he build a church to save some, 
and make another institution to save other men. There is no other name 
given under heaven among men whereby we can be saved, but the name of 
Jesus, and that is no otherwise given under heaven than in the church." 

"I repeat it, the Eucharist administered without apostolical commission, 
may to pious minds be a very edifying ceremony, but it is not that blessed 
thing which our Saviour graciously meant it to be : it is not verily and in- 
deed, taking and receiving the body and blood of him our incarnate Lord." — 
Tract 52. 

In tract No. 24, 8th page. " Whatever be our private differences with the 
Roman Catholics, we may join with them in condemning Socinians, Baptisis, 
Independents, Quakers and the like. But God forbid that we should ally 
ourselves with the offspring of heresy and schism, in our contest with any 
branches of the holy church, which maintain the foundation, whatever may be 
their incidental corruptions." 

We adduce in opposition to the preceding sentiments as to the gift of the 
Holy Ghost, the following opinions of Bishop Hobart, and the celebrated 
Hooker, the thorough church manship of each of whom has never been ques- 
tioned by any in England or America In the appendix of a charge to his 
clergy in 1815, we have the following note in which Bishop Hobart gives his 
own and Hooker's sentiments, as to the power of conferring the Holy Ghost, 
and the absolution of the priest: " In a pamphlet entitled 'American Unita- 
rianism ' lately published in Boston, the words 'receive ye the Holy Ghost' 
is censured as absurd and little short of blasphemy. Let us hear what a man 
at least as wise, as learned and as good, as the person who passes this cen- 
sure, says concerning these words. " A thing much stumbled at in the man- 
ner of giving orders, is our using the memorable words of our Lord and Savior 
Christ, 'Receive the Holy Ghost.' The Holy Ghost they say we cannot 
give and therefore we foolishly bid men receive it. That the Holy Ghost 
may be used to signify not the person alone, but the gift of the Holy Ghost ; 
and we know that spiritual gifts are not only abilities to do things miraculous, 
as to speak with tongues that were never taught us ; to cure diseases without 
art, and such like ; but also that the very authority and power which is given 
men in the church to minister in holy things, this is contained in the number 
of those gifts whereof the Holy Ghost is author ; and therefore he which 
giveth this power, may say without absurdity or folly, ' Receive the Holy 
Ghost,' such power as the spirit hath endowed the church withal, such power 
as neither prince, nor potentate, king, nor Cecsar on earth can give. So that 
if men alone had devised this form of speech, thereby to express the heavenly 



96 

well-spring of that power, which ecclesiastical ordinations do bestow, it is 
not so foolish but that wise men might bear with it." — Hooker's Ecclesiasti- 
cal Polity, book 5, lecture 77. 

To this Bishop Hobart adds : " The gift of the Holy Ghost in the office of 
ordination, is the gift of office; and the power of forgiving and retaining sins, 
is the power of exercising ecclesiastical discipline, which all religious socie- 
ties exercise ; and they all maintain that the just exercise of ecclesiastical 
discipline will be ratified by the divine head of the church. The power of 
forgiving sins is exercised not only in the administration of discipline, but in 
the sacraments and the declarations of the ministry. Baptism and the Lord's 
Supper are the means and pledges to those who worthily receive them, of the 
forgiveness of sin ; which blessing is also conveyed, to all who repent and 
believe, when he pronounces the declaration of absolution. This is the view 
entertained of the nature of absolution by the church of England and by the 
Protestant Episcopal church in the United States of America, and very essen- 
tially differs from the absolution practised by the church of Rome." 

In the high views entertained by the Oxford writers of the power of the 
sacerdotal office, they certainly receive support from the language of some of 
the Fathers, if we understand that language aright, and therefore it is not 
wonderful that they should be so anxious to establish the authority of the 
primitive church. 



CHAP. X. 

On the extravagant estimate of the virtue of the sacraments by the Oxford 

writers. 

In the first place I would adduce a few passages showing the efficacy they 
ascribe to them generally, in preference to the word, as the power of God to 
the salvation of the soul. 

In vol. 1st, Tract 32, p. 7. " Remarks may be made upon the very cir- 
cumstance that in the Christian covenant, standing ordinances are made the 
channels of its peculiar blessings. The first use of ordinances is that of wit- 
nessing for the truth as abovementioned. Now their sacramental character is 
perfectly distinct from this, and is doubtless a great honor put upon them. 
Had we been left to conjecture, we might have supposed, that in the more 
perfect or spiritual system, the gifts of grace, would rather have been attached 
to certain high moral performances ; whereas they are deposited in more po- 
sitive ordinances, as if to warn us against dropping the ceremonial of Chris- 
tianity." 



97 

One remark here. Why may not this reason operate the other way ? 
Why may it not be said that God rather deposited his grace in these moral 
performances — that is, in exercises of the mind and heart on the truths of his 
word, as if to warn men against neglecting the kingdom that is within, and 
being too much taken up with externals, to which man has ever been most 
prone. 

In the preface to the second volume we have these words: "Hence 
we have almost embraced the doctrine that God conveys grace only through 
the instrumentality of the mental energies — that is through faith, prayer, ac- 
tive spiritual contemplations, or what is called communion with God, in con- 
tradiction to the primitive view, according to which the church and her sacra- 
ments are the ordained and visible means of conveying to the soul, what is in 
itself supernatural and unseen. For example, would not most men maintain 
on the first view of the subject, that to administer the Lord's supper to infants, 
or to the dying and apparently insensible, however consistently pious and un- 
believing in their past lives, must be under all circumstances, and in every 
conceivable case, a superstition, and yet neither practice is without the sanc- 
tion of primitive usage. (I) And does not this account for the prevailing in- 
disposition to admit that baptism conveys regeneration ? Indeed this may be 
considered as the very essence of sectarian doctrine (however its mischief 
may be restrained or compensated in the case of individuals) to consider faith 
and not the sacraments as the proper instrument of justification and other 
Gospel gifts ; instead of holding that the grace of Christ comes to us altogether 
from without (as from him, so through externals of his ordaining) faith being 
but the sine qua non, the necessary condition on our parts for duly receiving 
it." 

And is it indeed wonderful that we should believe, that God, in dealing 
with rational beings and their immortal souls, should choose rather to make 
his grace operate upon them through the faculties and affections of their im- 
material nature, while believing and contemplating the truths of his word, 
than through material substances applied to their bodies. Is it strange that 
we should think, that Christ, who while on earth cured bodily diseases by his 
power through material mediums, as the water of Jordan cleansing the leper, 
clay applied to the eye restoring sight — the touch of the garment sending vir- 
tue into the diseased woman ; would choose rather to heal the soul by the 
medicine of his word, to sanctify by the truth, according to his own prayer — 

(/) Bishop Jewell says that " St. Benet caused the sacrament to be laid on a dead wo- 
man's breast, thinking that the mere outward ceremony thereof, without faith or inward 
motion of the party, might be sufficient to do her good. Others thought that the outward 
work of baptism, only because it was done without any further motion of the mind was suf- 
ficient to remit their sins." (Reply to Harding, p. 94.) 



98 

sanctify them by thy truth — to say to the penitent sinner, thy faith hath saved 
thee, go in peace, sin no more. Let any one read through God's word in 
order to see which method he seems to prefer in dispensing his grace to 
rational beings, (m) There is one passage at the close of the extract which 
deserves to be noticed. Faith is said to be the sine qua non, the necessary 
condition on our parts for duly receiving this grace which comes through the 
sacraments. Now, some might think that since faith is certainly brought in, 
somehow or other, it cannot matter much in the end. Let none so think with- 
out examination. He should rather enquire what kind of faith is this which 
is required in order to receive baptism, and the great grace of God through it. 
He will find that it is altogether a different thing from that faith joined with 
repentance which our church requires in order to the worthy receiving of bap- 
tism and the Lord's supper. The reader is earnestly requested to examine 
the 6th chapter of Bishop Mcllvaine's work on Oxford Divinity, where he 
will see the complete identity of the view of faith before and after baptism as 
held by Mr. Newman, and that of the Roman church. He will find Mr. 
Newman allowing, that "faith as gaining its virtue from baptism, is one thing 
before that sacred ordinance, another, after." So different indeed is it that 
he says, " Faith does not precede justification (that is baptism,) but justifica- 
tion precedes faith, and makes it justifying, so that the faith required for bap- 
tism is not faith."' We do not wonder with such views that they should 
speak as they do of the custom of the primitive church (which is law to them) 

(m) Against the improbability of God's making use of material things to operate upon 
the spirit, in Tract 85 p. 90, it is asked " If Balaam's ass instructed Balaam, what is there 
fairly to startle us in the church's doctrine, that the water of baptism cleanses from sin, 
that eating the consecrated bread is eating his body, or that oil may be blessed for spiritual 
purposes, as is still done in our church in the case of a coronation!" Also p. 91. Indeed 
if persons have already thought it, in itself incredible that the hands of bishop or priest, 
should impart a power, or grace, or privilege ; if they have learned to call it profane (and 
as they speak) blasphemous, so to teach with the early church, how can it be less so, to con- 
sider that God gave virtue to an handkerchief, or apron, or garment, though our Lord's] 
What was it after all but an earthly substance, made of vegetable or animal materials 1 
How was it more holy because he wore it 1 He was holy, not it; it did not gain holiness 
by being near him. Nay : do they not already lay down this, as a general principle, that 
to suppose he diffuses from his person heavenly virtue is a superstition ? Do not they on 
this ground object to the Catholic doctrine of the eucharist ] And on what other ground 
do they deny that the Blessed Virgin, whom all but heretics have ever called the Mother of 
God, was most holy in soul and body from her ineffable proximity to God. He who gave 
to the perishing and senseless substances of wool and cotton, that grace of which it was 
capable, should he not rather communicate of his higher spiritual perfections to her in 
whose bosom he lay, or to those who now possess him through the sacramental means he 
has appointed." 



99 

of administering the eucharist to infants and the dying and apparently insen- 
sible. If only a dead faith be required in order to the efficacy of the sacra- 
ments, whv not. 



CHAP. XI. 
Tlieir extravagant views of Baptism. 

Let us see more particularly what they hold as to each of the sacraments 
separately. 

And first as to baptism. In the second volume of tracts, in the records of 
the church, we have extracts from Cyprian and Tertullian on baptism. St. 
Cyprian says " I used to think that second birth which divine mercy pro- 
mised for my salvation, a hard saying, according to the life I then led, as if a 
man could be so quickened into a new life in the laver of healing water, as to 
put off his natural self and keep his former tabernacle, yet be changed in 
heart and soul." "But after that the life-giving water succoured me, washing 
away the stain of former years, and pouring into my cleansed and hallowed 
breast the light which comes from Heaven, after that I drank in the heavenly 
spirit and was created into a new man by a second birth — then marvellously 
what was before doubtful, became plain to me." 

Tertullian is yet stronger. " What then? Is it not wonderful that even 
a bath should wash away death ? Surely — but let us even be more ready to 
believe, if its marvellousness, forsooth, is made a reason for unbelief. For 
what should be the character of divine works but surpassing marvellousness?" 
" It is said in the beginning God made the Heaven and the earth. And the 
earth was without form and void and darkness was upon the face of the deep, 
and the spirit of God moved upon the face of the waters. My first reason 
then O man for reverencing water is its antiquity ; next the honor put upon 
it ; inasmuch as it was the abode of the divine spirit, and thus had more grace 
in it than the other elements then existing. For as yet the darkness was un- 
relieved by the embellishment of the stars ; there was the dreary abyss, the 
unfashioned earth, the untempered heavens ; only water, a substance ever 
perfect, bright, uncompounded, pure in itself, a worthy receptacle of the pre- 
sence of God. Moreover when the world was to be brought into form, it 
Was by means of water, as the harmonizing principle, that God effected it ; 
he suspended the firmament of the heavens by dividing the waters ; and the 
firm land by separating them. And next when the world was duly shaped 
and inhabitants were to be given to it, it was commanded the waters to bring 
forth living things ; water was the first substance to give out the breath of 



100 

life; no wonder then in baptism, it has the gift of quickening ." Such are 
the testimonies adduced in behalf of the high views of baptism entertained 
by the Oxford writers — Let us see whether they fall short of the Fathers in 
these views. 

On page 23 of Pusey on Baptism are these words " This is our new birth, 
an actual birth of God, of water and of the spirit, as we are actually born of 
our parents ; herein then also are we justified, or both accounted and made 
righteous, since we are made members of him who alone is righteous. " In 
page 28 it is thus written " But a commencement of life in Christ after bap- 
tism, a death unto sin and a new birth unto righteousness, at any other period, 
than of that one introduction into God's covenant, is as little consonant with 
the general representations of holy scripture, as a commencement of physical 
life, long after our natural birth, is with the order of his providence." As to 
the views entertained — the one, that baptism is a change of state — the other, 
that it effects a change of heart — Dr. Pusey says " our Saviour's words re- 
fuse to be bound down to any mere outward change of state, or circumstances, 
or relation, however glorious the privileges of that new condition may be" 
p. 42, 43.* Nor does even the change of heart satisfy him. " No change 
of heart then, or of the affections, no repentance however radical, no faith, no 
love, come up to the idea of this birth from above ; it takes them all in, and 
comprehends them all, but itself is more than all ; it is not only the creation 
of a new heart, new affections, new desires, and as it were a new birth, but 
is an actual birth from above, or from God, a gift coming down from God 
and given to faith through baptism ; yet not the work of faith, but the opera- 
tion of " water and the Holy Spirit" the Holy Spirit giving us a new life in 
the fountain opened by him, and we being born therein of him, even as our 
blessed and incarnate Lord was, according to the flesh born of him in the 
Virgin's womb." As the child is created and nourished into life, in and by the 
womb of the mother, so is the new soul begotten and nourished in the waters 
of baptism : is the favorite comparison of Dr. Pusey. He quotes the follow- 
ing hymn from one of the old liturgies, used on raising the child from the 
water " Spread thy wings Holy Church and receive the gentle lamb which 
the Holy Spirit hath begotten of the waters of baptism. Hail thou new lamb, 
son, begotten of baptism, whom I have begotten of the waters, in the name 
of the Trinity." (ri) p. 40. 

* He says " even some among the Jews had higher notions, and figured that a new soul 
descended from the region of spirits upon the admitted proselyte." (p. 43.) 

(n) Dr. Pusey, says the author of Essays on the Church, wishes to inculcate higher no- 
tions of the sacraments than those hitherto prevalent ; and he attempts to do it by assuring 
us that every infant receiving canonical baptism " is necessarily a right recipient" and as 



101 

We shall make no comments on the foregoing for surely they need none, 
but merely state what are the views which have been most prevalent in our 
church in this country, and let the reader see how far these new, or primi- 
tive (as they are said to be) views go beyond them. Our general convention 
has no where adopted either of the different explanations of baptismal regen- 
eration, as the sense of the church, wisely refraining from such definition, 
but there is a near approach to it in the explanation of the church catechism 
which is used generally in all the Sunday schools throughout the church. 
That explanatory catechism is from the pen of Bishop Hobart. It says 
" that baptism is called the washing of regeneration, because we are thereby 
born into a state of grace or salvation," which it explains to be a "state in 
which, in God's church, we enjoy the means of being freed from sin and a 
title to eternal happiness." But then it proceeds that in order to pass out of 
this state of grace, or salvation, or kingdom of God on earth, into the state 
of glory, we must become new creatures, thereby declaring, that another 
change beside that which takes place at baptism, and which is called regene- 
ration, must pass on our souls before we can be saved. The same views are 
more fully set forth in his tract on confirmation which has been more exten- 
sively circulated than any other in the church. The author of these remarks 
from personal intercourse on this subject with Bishop Hobart, knows well 

such is admitted to the benefits of Christ's atonement — the forgiveness of sin original and 
actual, reconciliation to God, a new nature, adoption — citizenship in Christ's kingdom and 
the inheritance of Heaven." All this he insists upon it, is conferred on every infant, bap- 
tised in the Church of England " whatever be the character of the immediate human agents 
by whom the rite is claimed or conferred," (that is the character of minister or parents or 
sponsor presenting.) Hence it follows that as baptism even among the poorer classes has 
not to any great extent been neglected, we are taught to look upon the bulk of our popula- 
tion as having been actually made " new creatures." At all events we might go into one 
of our great theatres filled chiefly with the middle and upper classes, and while we behold 
thousands revelling in profaneness and impurity, we should still have to say on Mr. Pusey's 
system " these have all been regenerated, have all become partakers of a new nature, have 
all been adopted into Christ's family and reconciled unto God." Is it not obvious that this 
scheme makes nothing of regeneration and a new nature 1 Whereas the other view of it 
speaks after this manner — " Whosoever is born of God doth not commit sin" — " overcometh 
the world" — " loveth the truth" — and keepeth himself and the wicked one toucheth him 
not." To this Mr. Pusey would reply " that those miracles of God's mercy whereby he 
from time to time awakens souls from their lethargy, to see the realities of things unseen 
and the extent of their own wanderings from the right path, no more indicate that they had 
no life imparted to them before, than a man awakening from an unnatural slumber, would 
that he had been physically dead" — " The life (he says) was there before, though sunk in 
torpor, the gift there, though not stirred up — the powers implanted, though suffered to lie 
idle. See p. 28. 



102 

that such were his undoubted sentiments, not to be misunderstood, and he 
takes the liberty here of inserting a passage from a letter of his on this point. 
In speaking of the change which he proposed to the general convention in 
the preface and prayer of the confirmation office he says "the present preface 
has always appeared insufficient, and rather tame, and the expressions in the 
prayer are liable to be misunderstood, and create serious objections on the part 
of many, I have found, to using the ordinance. The object of the proposed 
prayer, was not to relinquish the expression of regeneration as applied to 
baptism, but to guard against the misconstruction that would make this sy- 
nonimous with renovation, sanctiflcation, conversion, or any other terms by 
which the renewing of the Holy Ghost might be denoted." The sentiments 
of Bishop Griswold are nearly the same; and so as well as I remember are 
those of Bishop H. U. Onderdonk in his treatise on baptismal regeneration. 
In a catechism for colored persons which I have recently received, prepared 
by Dr. Gadsden, the Rev. Mr. Barnwell and the Rev. Mr* Tvapiet of South 
Carolina, under the direction and supervision of Bishop Bowen, at the request 
of the convention, we have other expressions of sentiment relative to the effect 
of baptism. The writers there speak of the grace of baptism without under- 
taking to say precisely what the effect is, quite unlike the tract writers. One 
question is "how do you know that you have it? — Answer. By finding that I 
am better than I was. The sacraments are said to teach us through our 
eyes, as the word does through our ears ; the very comparison used by the 
old author quoted in a note to the sermon. The expression used in the ca- 
techism " baptism whereby I was made a member of Christ" is explained to 
mean a " member of his church, which is called his body." 

Happily for our poor ignorant servants, the sacraments are capable of a 
true explanation much more suited to their capacities, and conducive to their 
morals, than those which we have been considering. It is a fact deeply and 
universally deplored by their owners, and those most interested in them, that 
the extravagant views hitherto prevalent among them of the virtue- of baptism, 
has been productive of the most injurious effects. To be baptised by im- 
mersion, is with thousauds of them almost one with salvation. How greedily 
would they swallow down Turtullian's, or Cyprian's eulogies of water, and 
Dr. Pusey's description of the divine virtue of baptism, if it were level to their 
capacities. 

Views of the Fathers as to baptism, accordiyig to Bingham. 

The Fathers generally used very strong terms concerning baptism, and yet 
according to Bingham they made certain explanations, and exceptions which 
very much abated the doctrine which they seemed to hold. For instance 



103 

they considered martyrdom, or the baptism in their own blood as a sufficient 
substitution. Turtullian says it was " that which procured the grace of God, 
and pardon of all sins by the compensation of their own blood." " This bap- 
tism was of force both to compensate for the want of baptism and to restore 
it when men had lost it." Besides this, the desire of it is considered as suffi- 
cient when it cannot be had, as the faith of the dying thief, when St. Austin 
says, the invisible grace sanctified without the visible sacrament, as he thinks 
many were, both under the old and new Testament, where that saying of St. 
Paul avails "with the heart man believes unto righteousness and with the mouth 
confession is made unto salvation." St. Cyprian and others who denied that 
the heretics had been baptized, yet maintained that on their conversion and ad- 
mission into the church, they would be saved even without baptism. Bing- 
ham also mentions another.- wherein baptism had been omitted without the 
knowledge of the person, the person presuming otherwise, and having com- 
muned many years, on discovery of the fact, was not baptized, the frequent 
and long communing being considered sufficient. He mentions these cases 
he says to shew " that the ancients had not generally that rigid opinion of 
the absolute necessity of baptism, (barring the neglect and contempt of the 
sacred institution) which some would father upon them." 

As to the case of infants, Bingham acknowledges that the language of many 
of the Fathers is very unfavorable to the hopes of salvation to those who die 
unbaptized, but others speak more encouragingly, and quotes a passage. from a 
book ascribed to St. Ambrose in which he says " that the reason why this 
doctrine about the necessity of baptism for the salvation of infants was so 
earnestly pressed upon men, was, that parents might not be so remiss or neg- 
ligent in bringing their children to baptism, which they certainly would be, 
if they were once possessed with an opinion, that there was no necessity of 
baptism to salvation. This author presses the necessity of baptizing infants as 
all good Christians do upon the supposition of some benefits which the parents' 
care may bring the child ; and contrariwise, an irreparable damage and loss, 
which the child may sustain by the parents' default and negligence." See 
Bingham, chap. 2, book 10. 

We should think it a very difficult matter for the Oxford writers to make 
such exceptions on their system of baptismal regeneration. 

Nor indeed do we see what right the Fathers had to substitute the blood of 
martyrdom for the waters of baptism, or frequent communing, or the desire 
and the design of it, for the thing itself, if it was, what in many of their writ- 
ings they declare it to be.* 

* On the subject of the perdition of those dying in infancy, because unbaptized, whether 
through the inability or the negligence of parents to have them baptized, the author cannot 



104 
Archdeacon Brown on the effect of baptism upon infants. 

" There are two ways, as it appears to me in which the expressions con- 
tained in our baptismal service for infants, may be reconciled with scripture, 
with reason and experience. One is by supposing that in the sacrament of 
baptism the initial grace or primary seed of regeneration, is implanted indis- 
criminately, by virtue of its divine institution in all to whom it is rightly 
administered ; while matter of fact too plainly demonstrates, that whether 
from the prevalence of innate corruption, or from the neglect of parents and 
sponsors, or from both causes combined, in the incalculably great majority of 
cases, the seed is smothered, and those who have partaken of this ordinance 
in their infancy * do not lead the rest of their lives according to this begin- 
ning.' 

" The other is that this service is constructed like all the other services of 
the church upon the charitable presumption, that the parties who are respon- 
sible for, and interested in, the spiritual welfare of the child, present it at the 
laver of regeneration in the true faith and sincere profession of the Gospel ; 
and upon this presumption we infer that the sacred ordinance has been 
accompanied by the renewing of the Holy Ghost, until, when the infant shall 
have attained to the years of discretion, it brings forth none of the genuine 
fruits of the spirit. In the former case ; if the first spark of the divine life 
has been smothered, it must be rekindled. In the latter, if it never has been 
communicated, it must for the first time be imparted, because we are assured 
by him who is infallible truth, that ' except a man be born again he cannot 
see the kingdom of God.' Which of these two hypotheses is the correct 
one, it probably is not too much to affirm, that no penetration, or learning, or 
ingenuity of man will ever be able to decide with unerring certainty." See 
his charge, pp. 25 and 26. 

forbear to say one word. It has ever been with him an objection to that high view of the 
sacrament of baptism which some hold, that in the minds of many entertaining it, there 
have been connected, to say the least, very serious doubts as to the salvation of unbaptized 
children. Some have used strong, and to the author's feelings, most revolting language on 
this subject. How does this differ from the doctrine of absolute decrees, whether applied to 
non-elect infants or adults'? "Where is the difference to the lost ones, whether by some 
absolute decree they were deprived of special saving grace and appointed to destruction, or 
by an act of Providence immediately after coming into the world hurried out of it, without 
some ordinance of religion, made indispensable to salvation, and which they could not ask 
or perform for themselves, but which was omitted through the fault of another. In no 
form more odious and revolting, can the doctrine of election and reprobation be presented 
to the author's mind. He is sorry to say, that he has met with one or two tracts, in circu- 
lation amongst us, in which this doctrine is more than intimated. 



105 
CHAP. XII. 

The views of Oxford divines on the Lord's Supper. 

From Dr. Pusey's tract on baptism, p. 86, I take the following passages in 
which the two ordinances are mentioned together, and which may properly 
introduce some others on the Lord's supper. " This same class of interpre- 
tation would unhesitatingly say, we are saved by faith, though the phrase no 
where exactly occurs in Holy Scripture, and St. James says in a certain case 

* can faith save him,' and yet it will not say any how, that baptism saves us, 
although two apostles say so, and St. Paul exalts it without any limitation, as 
the great proof of the free mercy of God, St. Peter with an explanation adapt- 
ed to the state of his converts." " Contrast herewith St. Augustine's unhesi- 
tating faith. ' Most excellently,' saith he, writing against the Pelagians, 'do 
the Punic Christians entitle baptism itself no other than salvation, and the 
sacrament of the body of Christ, no other than life.' Whence, except from 
an old as I deem, and apostolical tradition, by which they hold it to be im- 
planted in the church of Christ, that without baptism and the participation of 
the Lord's table, no man can arrive either at the kingdom of God or salvation 
and life eternal ? This, as we have said is what scripture testifies. For 
what do they who entitle baptism salvation, hold other than what is written, 

* he hath saved us by the washing of regeneration ;' and what Peter saith, 
' the like figure whereunto baptism doth now save you.' " 

And now concerning their views of the Lord's supper in particular, we may 
find them in the 80th tract in p. 4, 5, 6. The substance of the primitive doc- 
trine and which they adopt as their own is this : — That in the eucharist an 
oblation or sacrifice was made by the church to God with bread and wine, just 
as the Jews offered sacrifices in the temple — it was a means of calling down 
God's blessing upon the whole church. It consisted of two parts, a sacrifice 
and a communion ; the former obtaining remission of sins for the church ; the 
latter being the strengthening and refreshing of the souls of the offerers. The 
communion was the feast upon the sacrifice. They felt satisfied that this 
sacrifice offered by the church on earth, for the whole church, conveyed to 
that portion of the church which had passed into the unseen world such 
benefits of Christ's death, as were still applicable to them., who are still in an 
imperfect state and capable of increased happiness. At any rate, say they, 
it had ever been the received practice of the church Catholic to remember the 
dead in Christ, so whatever might become of our individual surmises as to 
the mode or extent of its efficacy, they comforted themselves that being ac- 
cording to the will of God it must be of some benefit to them ; for why 
should we think it an unhappiness that they (the dead) should obtain addi- 

8 



106 

tional joys and satisfactions by our offering up the consecrated bread and 
wine as a sacrifice for them as well as others. Such is a brief statement of 
their views of what we are accustomed to consider a simple expressive me- 
morial of our Lord's death, and which being appointed by Christ and observed 
according to its true intent in a spirit of gratitude and holy obedience must 
be most strengthening and refreshing to the soul ; but which the writer of the 
tract calls a "tremenduous mystery," "an awful unbloody sacrifice," a par- 
taking of the body and blood of Christ in such a manner as we have never 
been accustomed to suppose our reformers designed. Of course their 
belief of its divine virtue and indispensable necessity is in due proportion to 
their views of its nature. In conformity with this belief of the nature of the 
Eucharistic sacrifice, they say that in the primitive church the Lord's supper 
was administered on an altar as in the Jewish temple, and that the minister 
was the priest offering up the unbloody sacrifice. Whatever may have been 
the practice and faith of the primitive church, it is certain that such was the 
construction of the altar and such the view of the priest and the sacrifice at 
the time of the Reformation, and that the Reformers utterly renounced the 
doctrine, and entirely changed the position and form of the altar by reason of 
the superstitions to which it was made subservient. Strype, in his annals, 
mentions certain reasons drawn up by Bishops Cox, Sandys and Grindal, and 
probably Parker, and published authoritatively, why the communion should 
not be administered on an altar. Among them we find the following : 

1st. That the form of a table is more agreeable to Christ's example, who 
instituted the sacrament of his body and blood at a table and not at an altar. 

2d. The Holy Ghost in the New Testament speaking of the Lord's sup- 
per doth make mention of a table, but in no place nameth it an altar. 

3d. The old writers do use also the name of a table (as Augustine, Chry- 
sostom, &c.) and although the same writers do sometimes term it an altar, 
yet are they to be expounded to speak abusive and improprie. 

4th. Furthermore an altar hath relation to a sacrifice, for they be correlative. 
So that of necessity if we allow an altar, we must grant a sacrifice. And ac- 
cordingly as the idea of admitting a sacrifice was abhorrent to their minds, 
orders were given for the immediate taking down of all the altars. See Essays 
on the Church, p. 318. See also the Homily on the Sacrament where any 
thing like a sacrifice, either for the quick or dead, is condemned. 

This change of the form and position of the place on which the supper 
was spread, and of the expressions of the service corresponding with the same, 
are matters of grief to the advocates of the doctrine to which we are alluding, 
and efforts are making to restore as much as possible of the same. They 
endeavor to comfort themselves by alleging that some changes were made in 



107 

subsequent reviews of the English prayer book, which favor the old doctrine 
of the sacrifice at the altar. For instance it is adduced that in Queen Eliza- 
beth's time, the term oblation was restored to the prayer for Christ's church 
militant in the communion service, and this they apply to the Eucharistic sac- 
rifice. To this it is replied, that it is connected with the alms of the congre- 
gation in such a manner as to show that their doctrine cannot be made out by 
it, for as to the words " we beseech thee to accept these our alms and obla* 
tions," it is written in the margin of the prayer book " if there shall be no 
alms and oblations then these words shall be left unsaid." " This," says 
the author of Essays on the Church, " most explicitly distinguishes the obla- 
tions from the sacramental elements, for the priest had just before been directed 
to place upon the table so much bread and wine as he shall think convenient." 
There could not therefore be no oblations in that sense ; consequently the 
oblations meant were of the same kind with the alms. And this is confirmed 
by the rubric just preceding, which directs that " the church wardens, etc. 
shall receive the alms for the poor and other devotions of the people in a 
decent basin." 

In order to show still further that this doctrine of a sacrifice in the Lord's 
supper is not the doctrine of the church, I would refer to the views of Bishop 
White as expressed in his works on various occasions, wherein he protests 
against even the use of the terms priest and altar in any way, lest it should 
seem to favor this doctrine of the Eucharistic sacrifice, (o) 

(o) As to the word altar, the author has ever been accustomed to Use it both in speaking 
and writing, and though reproved for it by that venerable old man who has ceased to pre- 
side in our councils, acknowledges that he always regarded it as a weakness in him, to be 
so much opposed to the terms, for it was never thought of, as a thing possible, that such 
views as were once connected with it, could ever again be entertained. He has lived how- 
ever to see his mistake in this as in some other things. He would quote other sentiments 
of Bishop White touching the controversy now going on, but he fears that little weight 
would be attached to the authority by some, for with some, he, who for so long a time was 
regarded as the Father of the church in America, would now it is feared, be scarce number- 
ed among her sonst The author remembers to have heard one high in station to say that 
Bishop White was no churchman at all. If the standard erected by the Oxford divines and 
their friends be the measure, he certainly was not. Let the reader consider the following 
passages (in tracts now circulating among us) concerning the sacrifice at the altar and the 
real presence which is connected with it, and see the fulfilment of Bishop White's fears. 

In proof that Christ's natural body which he took with him into Heaven is actually pre- 
sent with us at the sacrament, it is thus argued in tract 85, p. 97. " Can we doubt but that 
the account of Christ's ascending into Heaven will not be received by the science of the age, 
when it is carefully considered what is implied in it 1 Where is Heaven 1 Beyond all the 
stars 1 If so, it would take years for any natural body to get there. We say that with God all 
things are possible. But this age wise in its own eyes has already determined the contrary, in 



10S 
CHAP. XIII. 

What has been said is sufficient to show that the divines of whom we are 
speaking in their appeal to antiquity have something else in view than to es- 
tablish the facts of episcopacy, infant baptism, and the frequent reception of 
the Lord's supper — that they entertain certain views of these institutions dif- 
ferent from those commonly received amongst us, and as we believe from the 
reformers, and those who have from time to time contributed to the establish- 
ment of our book of common prayer. 

But it is not merely in relation to these things that we are persuaded an 
undue estimate of the authority of tradition and the Fathers is likely to mis- 
lead. If the primitive church possessed so much more of apostolic truth and 
practice, was so much holier than the present reformed church, it is worthy 
of being followed not merely in these high views of ordinances, (if indeed 

maintaining as it does, that he who virtually annihilated the distance between earth and 
Heaven on his Son's ascension, cannot annihilate it in the celebration of the Holy Com- 
munion, so as to make us present with him, though he be on God's right hand in Heaven." 

On the subject of even receiving the bread and wine and placing it on the holy table, one 
of the authors (Mr. Johnson) quoted by the writer of the tract 81, says, this office is assigned 
to the priest, and why to the priest but to show that this office is a very solemn action, not 
to be performed by any common person, and I suppose there can be no reason given, why 
this should he done by the priest rather than any one else, but only this, that he is the only 
person authorized to tender an oblation to the Almighty. 

As to the sacrament itself the same writer says : " I suppose it will not bear a dispute 
whether our faith and confidence in the merits of Christ's death, be more invigorated and 
confirmed by a bare remembrance, a solemn calling it to mind, or by having the oblation by 
which he purchased these blessings, put into our hands and our mouths. And I believe 
there is nothing that can more inflame and exalt the devotion of a sincere Christian than to 
think and believe, that when he is praying at God's altar, and receiving the holy Eucharist, 
he has the price of his redemption in his hand or lying before his eyes." The Roman Ca- 
tholics thus speak concerning the doctrine of tran substantiation. 

How shall we reconcile the doctrine held concerning the participation of the body and 
blood of Christ through the consecrated emblems only, by a minister of Apostolic succes- 
sion, with the following direction accompanying the office of administering the communion 
to the sick in the English and American prayer book. 

" If a man by reason of any just impediment do not receive the sacrament of Christ's body 
and blood — the minister shall instruct him, that if he shall truly repent of his sins and stead- 
fastly believe that Jesus Christ suffered death upon the cross for him, and shed his blood for 
his redemption, earnestly remembering the benefits he hath thereby ,and giving him hearty 
thanks therefor, he doth eat the body and blood of our Savior Christ profitably to his soul's 
health, although he do not receive the sacrament with his mouth." 

From this we should infer that the only real presence of Christ was in the heart of the be- 
liever by faith, and not in the consecrated elements. 



109 

they held them exactly as some maintain) but in all other things. Accord- 
ingly, we do find that those who advocate it as our authority in those things 
just mentioned, to be consistent, desire to follow it in other things, in some doc* 
trines not indispensable to salvation, and in certain customs and ceremonies not 
enjoined in the word of God. We have seen that they advocate the doctrine of 
the euchari-stic sacrifice for the dead as well as the living. In like manner they 
favor other prayers for the dead, which they say were in all ancient liturgies, 
and they even adduce a passage in our burial service, to prove that our own 
church has not discarded the principle or practice.* In imitation of the 
primitive church they would restore the frequent use of the sign of the cross, 
and also of oil in religious ceremonies. As the primitive Christians partook 
of the Lord's supper whenever they met, according to some, or every Lord's 
day, according to others, so would they observe the same at least every Lord's 
day. As daily services were then used, so would they have them now restored, 
and morning and evening prayers read in the churches. There is one custom 
in particular which prevailed in the primitive church and led to great abuses 
felt in the Roman church to this day, and which deserves especial notice, 
since a proposition has been made to re-introduce it into practice. Ecclesiasti- 
cal history informs us that it became a custom after the manner of the nations 
around to celebrate the anniversaries of their martyrs. This custom we all 
know led to the introduction of innumerable saints into the Romish calendar 
and to all the idolatrous worship of the same. At the time of the reforma- 
tion, the prayer-book was purged of all these, and nothing left but brief notices 
taken from scripture (on certain days) of the chosen witnesses of our Lord, 
and even these we are persuaded would never have been left, could it have 
been thought they would have been made the plea or occasion for the re-en- 
largement of the calendar. Now what have the Oxford divines proposed, 
and actually done? In order to carry out the design of the church (as they 
say) in her saints' days, they have provided either for private or social devo- 
tion a service for Bishop Ken's day, exactly after the manner of the Roman 
breviaries in which they commemorate their saints. The service occupies 
eight octavo pages, is divided into three nocturns, contains a history of Bishop 
Ken, and concludes with an extract from Bishop Taylor, as a sermon. 

We know not from which of Bishop Taylor's works the following eulogy 
on virtue which is a part of the service of Bishop Ken's day, is taken, but 
we ask the humble Christian reader to say how it agrees with the feelings of 
his heart, when broken and contrite for sin it scarce dare lift itself to God^and 
cry for mercy in the name of Christ. We remember formerly to have read 

* Let the reader examine the 1 service and see if he can find it. 



110 

iii a review of Bishop Taylor's works, "that there was more of the soul and 
body of poetry in his prose, than in most of the English poems" or something: 
to that effect. Some allowance of this kind must be made for this pious and 
talented writer in order to save him from the charge of false doctrine and 
inconsistency. In the following passage literally understood, there is any 
thing but the humility of the Christian religion. Adopted and used as it is 
as an anniversary eulogy on a departed saint, could there be on any saint's 
day in the Roman Calendar a more exalted eulogy on human merit according 
to the Romish doctrine of merit. Let the reader judge for himself: " The 
nature of honor is to be a reward of virtue ; and by how much greater the re- 
ward is, by so much the greater is the honor which is to be conferred.. 
What honor shall it then be, when God shall give unto those that serve him, 
not only to tread upon the stars, to inhabit the palaces of honor, to be lords of 
the world, but transcending all that is created, and finding nothing among his 
riches sufficient to reward them, shall give them his own infinite essence, to 
enjoy, as a recompense of their holiness, not for a day but for all eternity. 
happy labour of the victorious and glorious combat of the just, against the 
vices and temptations of the world, when victory deserves so inestimable a 
crown. How great shall be that glory, when a just soul shall in the presence 
of an infinite number of angels, sit in the same throne with Christ ; and shall 
by the just sentence of God be praised for a conqueror over the world and 
the invisible powers of hell ! What can we desire more than to be partaker 
of all those divine goods and even to accompany Christ on the same throne 1 
How cheerfully do they bear all afflictions for Christ, who with a lively faith 
and certain hope apprehend such divine honors. If the applause of good 
men and the good opinion which they have from others be esteemed an honor, 
what shall be the applause of Heaven and the good opinion not only of saints 
and angels, but of God himself whose judgment cannot err ? David took it 
as a great honor that the daughter of a king was judged the reward of his 
valor. God surpasses this and honors so much the service of his elect that 
he pays their merits with no less a reward than himself. Besides this, he 
that is most known and is praised and celebrated for good and virtuous by 
the greatest multitude, is esteemed the most glorious and honorable person : 
but all this world is a solitude in respect of the citizens of heaven where 
innumerable angels approve and praise the virtuous actions of the just ; and 
they likewise are nothing; and all creatures men and angels are but a solitary 
wilderness in respect of the Creator. What man so glorious upon earth 
whose worth and valor hath been known to all? Those who were before 
him could not know him, but the just in heaven shall be known by all, past 
and to come, and by all the angels and by the King of men and angels. The 



Ill 

honor of the just in heaven depends not like that of the earth, upon accidents 
and reports, nor is exposed to dangers, or measured by the discourse of 
others ; but in itself contains its own glory and dignity. The Romans 
erected statues unto those whom they intended to honor, because being 
mortal, there should something remain after death, to make their persons and 
services which they had done to the common weal, known to posterity ; but 
in heaven there is no need of this artifice, because those who are there hon- 
ored, are immortal and shall have in themselves some character engraved, as 
an evident and clear token of their noble victories and achievements ; what 
greater honor than to be the friends of God, sons, heirs and kings in the realm 
of heaven. 1 ' 

Reader, is this Christianity ? Would such a discourse as this be borne 
from any pulpit in our church ? I trust not. The name of Christ it is true 
is once or twice mentioned, but merely as sitting on the throne together with 
this exalted saint, who is the object of admiration to God and all his angels, 
who are unitedly engaged in paying him for his meiits. Can any one for a 
moment doubt, but that if such eulogies on the dead in Christ be repeated and 
heard in frequent anniversary celebrations, that they would deeply impress 
the doctrine of human merit upon the worshippers, would not such glorious 
saints have even something to spare of superfluous' merit, over and above what 
was indispensable to heaven ? Nay, would it be any great harm to beg them 
out of the great honor they have in the court of heaven to intercede for us 
poor creatures below, together with the blessed Virgin? Reader, go over that 
sermon again, and say in what line or word there is the least intimation of an 
atonement for sin. Truly that doctrine is held in a deep reserve, not merely 
from the sinner, )ut even from the saints. 

A more effectual method for opening the eyes of all men to the tendency 
of the Oxford system could not well be devised, than a simple republication 
of this service in one of our public papers. I would ask only one question 
in regard to it. If it be lawful according to the settled principles of our Pro- 
testant Church, for the men of Oxford and the admirers of Bishop Ken to 
have a religious service on his anniversary, with a suitable sermon, why may 
not the churchmen of Philadelphia and all those who still venerate Bishop 
White have one for him ? Why may not the churchmen of New York and 
the admirers of Bishop Hobart have the like for him? And why may not each 
city and diocese, and each class of churchmen favoring particular views, have 
their own saint's anniversary to celebrate? 



112 
On the daily service. 

The tract-writers are very anxious to have what seems to have been con- 
templated by our prayer-book, and was, and is still in some places in England 
more or less complied with, the daily morning and evening service in the 
churches. As to the immense majority of congregations in our church, situ- 
ated in the country and small villages, this of course is impracticable. As to 
town congregations, is not the utility, if not the practicability, of it very ques- 
tionable ? Might it not seriously interfere with the reading of scriptures and 
prayers in private families, by being regarded on the part of the more piously 
disposed, and who alone attend the church, as a substitute, and thus children 
and servants, and the irreligious, and the old and sick, all who either will not or 
cannot go, be deprived of the benefit of family worship and the word of God? 
The author has read in some of the writers on liturgies the opinion expressed, 
perhaps the fact positively affirmed, that in primitive times the daily morn- 
ing and evening service commenced in families by an agreement among Chris- 
tians, thus, and then, to hold communion with each other before the throne of 
God. Afterwards however, when Christians began, both men and women 
to form themselves into societies, or monastic establishments, they of course 
met together in person as well as heart, and had a common service, and hence 
most of the old liturgies, which were probably first formed and used in the 
monastic institutions. This also was the first use among Christians of the 
seven canonical hours, prayers being offered up at the end of each period of 
three hours in the day and night. However easy this might be for persons 
living thus together, and having nothing else to do, making devotion their bu- 
siness, to observe such hours, it is evident that it could not be made to suit 
the ordinary business and life of the great body of mankind. The attempts 
at establishing the canonical hours, will only result in the mere mockery of 
prayer, such as may be seen among the x Romanists and Mussulmen who at 
the hour of prayer no matter what the employment, or in what society or place 
they may be, will immediately fall down, and without any real devotion, begin 
to count their beads, repeat their prayers and go through some gestures, when 
it is evident that they are entirely unaffected by what they are doing, and 
merely observe it as a form. As to the administration of the Lord's Supper 
every Sabbath after the example of the primitive church, which indeed did it 
whenever service was performed some think, it would be well for those who 
are anxious to introduce it, at the instigation of the Oxford divines, to read the 
history of the same in Bishop Beveridge's statement and argument as pub- 
l^hed in the tracts, which affords but little encouragement for the renewal of 
the experiment. At any rate before it would be borne by the congregations 



113 

generally, there must be a great change in our service, and that for the com- 
munion, must be, as of old entirely separated from the other, and made a 
distinct and sole service. For ourself we should fear the experiment. 

In tract 84, Dean Comber is quoted in favor of a daily service, and saying 
" The Turks are called to their hours of prayer five times every day, and six 
times upon the Friday, and he that notoriously absents himself is punished 
with disgrace and hath a fine set upon him." In speaking of the Jews' times 
of prayer he says " They are observed among them strictly to this day. One 
instance of this strictness we learn from the Talmud, where it appears that 
because of the distance of the temple and the impossibility of attendance 
on the daily sacrifice, those who could not come hired certain devout men, 
who were called " viii stationis" the men of appearance, to present them- 
selves daily there and put up petitions for them. And the Pharisees not only 
observed the usual hours of prayer but doubled them and zealously kept 
them all. Now Jesus tells us that our righteousness must exceed theirs if 
ever we hope to enter his kingdom, which precept of his some of us could 
afford to call an intolerable burden, for we call a smaller matter by a worse 
name." p. 27. 

In the primitive church some seem to have determined to try and exceed 
the righteousness of the Pharisees in this respect. ' In tract No. 75 < on the 
Roman Breviary as embodying the substance of the devotional services of the 
Church Catholic,' after speaking of the Jewish hours of prayer as observed by 
the Apostles, the writer says p. 4 "In subsequent times, the hours of prayer 
were gradually developed from three or (with the midnight) the four seasons, 
above enumerated to seven, viz — by the addition of prime, vespers and com- 
pline, according to the words of the psalm ' Seven times a day do I praise 
thee, because of thy righteous judgments.' Other pious and instructive rea- 
sons existed or have since been perceived for this number. It was a memo- 
rial of the seven days of creation ; it was an honor done to the seven peti- 
tions given us by our Lord in his prayer ; it was a mode of pleading for the 
influence of that spirit who is revealed to us as seven-fold ; on the other hand 
it was a preservative against those seven evil spirits which are apt to return 
to the exorcised soul, more wicked than he who has been driven out of it, and 
it was a fit remedy for those seven successive falls which the scripture says 
happen to the just man daily." 

Among the new, or once exploded doctrines which the tract writers have in- 
troduced, as coming from the Fathers is that most dreadful one, that sins after 
baptism have no assurance of forgiveness. It is said that Constantine delayed 
his baptism until the hour of death, that being fully pardoned then and no 
more opportunity for sinning being afforded, he might be sure of Heaven. 



114 

The Romanists have provided a remedy for this in the sacrament of penance, 
but the tract-writers say they can give no certain assurance of forgiveness in 
any way. How directly opposed to this, is the doctrine of our articles and 
homilies— how indignantly do they speak of this Romanistic tenet. See this 
subject fully handled in Bishop Mcllvaine's work. 

We only add one other instance of opinions, to say the least, bordering on 
Popery. In their tract on purgatory their quotations from the Fathers show 
that something like it was held by some of them. Their prayers for the 
dead proved that they thought the dead stood in need of help. Such is the 
doctrine of the following passage. 

In p. 48 tract 85 it is written, " In like manner even tho' scripture be con- 
sidered to be altogether silent as to the intermediate state, and to pass from the 
mention of death to that of judgment, there is nothing in this circumstance to 
disprove the church's doctrine (if there be other ground for it) that there is 
an intermediate state, and that it is important, and that in it the souls of the 
faithful are purified and grow in grace, that they pray for us and that our pray- 
ers benefit them." 

In the close of the appendix, the reader will find other evidences of what 
we have affirmed, that the Oxford divines magnify tradition in order to obtain 
a sanction for things held in reserve, as they would say, in the Bible and 
Prayer-book. 



CHAP. XIV. 

The effect of such views and practices upon the doctrine of justification by 
faith as set forth in our articles. 

If there was such a mighty power in the sacraments even without faith, as 
in the case of infants, and with but little faith in adults, if there was an almost 
sacramental virtue in the use of oil and the cross, if the celebration of saints' 
days and such like things were so beneficial, as it is said the Fathers thought 
them, we might expect that these things would seriously modify the views of 
those holding and observing them, as to justification by a simple cordial act of 
faith in Christ. At what period of the Church of God this effect was produced, 
I undertake not to say. Certain it is, that at the Council of Trent, after hav- 
ing been gradually worked out of the minds of most men, it was formally 
renounced and anathematised, and justification by a righteousness infused 
through the sacraments, especially that of baptism, was substituted in its room. 
As there is always action and reaction between false principles and corrupt 
practice, so this false principle being taught and embraced will inevitably 



115 

lead more and more to those evils which grew up side by side with it during 
many centuries. On this subject however I need say nothing. Bishop 
Mcllvaine, in his work on Oxford divinity, has shown in the most unanswer- 
able manner the accordance of the views of Oxford divines with those of the 
Council of Trent on this all-important subject. The author has never met 
with an individual who has read that work of deep research and able reason- 
ing, who did not express himself entirely satisfied with its exposition of this 
whole subject. He would earnestly, commend it to the reader. 

Mr. Faber's opinion on the doctrine of justification. 

This excellent man and voluminous and valuable writer, is to a certain ex- 
tent a favorite with the whole church. His strong expressions in favor of 
the consent of antiquity rather than insulated private judgment as the guide 
to the meaning of the great doctrines of scripture, so far as it can be ascer- 
tained, and his views of election, render him highly acceptable to a certain 
portion of the church, while some other works justly endear him to the rest. 
Let us see what he says on the subject of justification. 

In his book on the primitive doctrineof justification, after condemning the 
views of Bishop Bull and Mr. Knox, and exhibiting those of the reformers, 
he thus briefly contrasts the two. " The one school teaches that good works 
as the fruit and produce and consequence of a true and lively faith, will always 
be present in a man that has been justified, though the office of justifying 
conjointly with faith belongs not to them. The other school insists that good 
works are not only present with a justified man, but likewise share conjointly 
with the office of justifying." Again " Bossuet has amused himself by writ- 
ing what he calls a history of the variations of Protestant Churches. Cer- 
tainly there are some variations among them just as there are some consider- 
able variations among the several sections of the Roman Church, but on the 
subject of justification we see how they all agree. Now this very point of jus- 
tification is the true ground of the irreconcileable difference between Protest- 
antism and Popery : all other matters are subordinate and subsidiary ; so 
that he who departs from the reformed doctrine of justification, just so far 
approximates to the Church of Rome. Purgatory, penance, supererrogation, 
pilgrimage, and the whole machinery of the opus operatum, all rest ulti- 
mately upon the doctrine of justification as defined by the Roman Church." 
p. 183 : 210. 



116 

CHAP. XV. 

The sentiments of English Bishops and others concerning the tendency of 

Oxford divinity. 

It is thought by some to be extremely uncharitable to ascribe to the writ- 
ings in question a tendency to that which they declare is abhorrent to them. 
It would be presumption in me to utter an opinion of my own, when I can ad- 
duce those of able and pious men, living on the spot, and having every advan- 
tage for the formation of a just estimate. 

The Bishop of Chester, in a charge to his diocese in 1838, thus speaks : 
" Many subjects present themselves towards which I might be tempted to di- 
rect your thoughts. One more especially concerns the church at present ; 
because it is daily assuming a more serious and alarming aspect, and threa- 
tens a revival of the worst evils of the Romish system. Under the specious 
pretence of deference to antiquity and respect for primitive models, the foun- 
dations of our Protestant Church are undermined by men who dwell within 
her walls, and those who sit in the reformer's seat are traducing the refor- 
mation. It is again become matter of question whether the Bible is sufficient 
to make man wise unto salvation; the main article of our national confession, 
justification by faith, is both openly and covertly assailed ; and the stewards 
of the mysteries of God are instructed to reserve the truths which they have 
been ordained to dispense, and to hide under a bushel those doctrines which 
the Apostles were commanded to preach to every creature." p. 2. 

Mr. Shuttleworth, the present Bishop of Chichester, thus' writes in his work 
entitled 'Scripture, not tradition.' "I am well aware how indignantly and 
beyond all doubt, sincerely and conscientiously, the champions of the party 
already adverted to, repel from themselves the imputation of Popery. That 
they do not indeed adopt the gross and extreme errors of the Church of Rome 
must be obvious to all acquainted with their writings, but I cannot therefore 
I own as an individual shut my eyes to the dangerous tendency of their opin- 
ions. They may themselves indeed stop short, before they seriously trans- 
gress the boundary of scriptural and evangelical truth. But will their hum- 
ble imitators, will men who without their talents, their learning and their 
fervent piety look up to them as patterns, will they be content to confine 
themselves within the same limits ? 

" We hear much now a days of the golden days of English Theology, the 
divines of the reigns of Charles the 1st, and Charles the 2d. It ought at 
once to instil a caution into us, against the implicit adoption of all the prin- 
ciples of even the very best men of that time, that the progress of political 
events had in those days generated a bitterness and exasperation of feeling 



117 

with a tendency to extreme and uncompromising distinctions in matters of re- 
ligion, highly unfavorable to the discussion of truth. No candid person can 
at this moment believe that Laud was insincere in his solemn disavowals of 
the extreme doctrines of Rome. Yet who can read the history of the eccle- 
siastical events in which he was engaged, and not feel that the bias of his 
mind lay in a very different direction from that of the great and powerful 
minds who brought about the reformation, and established our church upon a 
purely scriptural basis ? We all remember the very remarkable entry in his 
journal bearing date August 17th, 1633. ' Saturday. I had a serious offer 
made me again of being a Cardinal. I was then from Court, but so soon as 
I came thither (which was Wednesday, August 21st,) I acquainted his Ma- 
jesty with it. But my answer again was, that somewhat dwelt within me, 
which would not suffer that, till Rome were other than it is." Here, no doubt 
is an express disavowal of uniformity of opinion with the Romish Church, 
and yet we cannot but remark with how little surprise a Protestant Arch- 
bishop of Canterbury appears tojiave received this strange communication." 
p. 93. 

The Bishop of Exeter's sentiments have been spread before the public, but 
we have not a copy at hand. 

Opinion of the Rev. Godfrey Faucett in a pamphlet which was honored 
with an answer by Mr. Newman. 

"The leading particulars in which this increasing aberration from Protestant 
principles has displayed itself, may perhaps be considered as the following : 
a disposition to overrate apostolical tradition, and the authoritative teaching 
of the Church : exaggerated and unscriptural statements of doctrine with re- 
gard to the two sacraments ; and a general tendency on the one hand to de- 
preciate the principles of Protestantism, and on the other, not indeed absolutely 
to deny the grosser corruptions of Popery, but so far to palliate her errors 
and display in the most favorable light whatever remnant of good she still re- 
tains, as to leave it in a manner doubtful to which side the balance of truth 
inclines, and to banish from the mind of the unwary protestant every idea of 
the extreme guilt and danger of a re-union with an idolatrous and antichris- 
tion apostacy." p. 15. 

Opinion of Professor Hambden regius professor of divinty — Oxford. 

" I need not to state that at this period the prevailing disposition, or rather 
the tendency of that energy which is most busily working amongst us, is to 
represent the church in its points of resemblance to Roman Catholicism, and 
throw it into strong contrast with the spirit of protestantism. Thus it is that 
we find the subject of tradition now so studiously brought into notice, and 



118 

elaborate arguments drawn from the stores of ancient controversy, adduced 
to prove the traditionary derivation of the doctrines of the church, or the 
insufficiency of scripture for salvation, until its treasures have been unlocked 
by the key of a supposed divine tradition of doctrines, interpretation and 
rites." p. 8. 

A passage from Lord Bacon. 

Hardly any thing escaped the notice of that acute and profound observer 
of men and things, Lord Bacon. He has in his essays particularized with 
his usual discrimination, the different causes of superstition — which are these. 
" Pleasing and sensual rites and ceremonies. Excess of outward and Pharisa- 
ical holiness. Over great reverence of traditions which cannot but load the 
church. The stratagems of prelates for their own ambition and lucre. The 
favoring too much of good intentions, which openeth the gates to conceits 
and novelties. Lastly, barbarous times, especially joined with calamities and 



CHAP. XVI, 

Tlie practical tendency of this system as evidenced by historical facts. 

The writer would fain omit this allusion if not urged by a sense of duty. 
Since principles as well as men may be judged of by their fruits, it is proper 
that we should have due reference to those fruits. 

"The author of Letters on the Fathers" has some observations on this subject 
which we would extract. He says " The system of the Oxford tracts con- 
tains some important truths, and has evidently improved in some respects in 
the hands of its present advocates ; for it is an old system which has existed 
for many ages under different forms and modifications. During the last cen- 
tury it was cold and freezing, embraced indeed and defended, but manifesting 
no warmth, no vitality. Worldliness had absorbed all its vital spirits. Hence 
its decay and weakness, much deplored now by its present abettors. 

"When religion revived and gained ground, the dry arguments, declamation,, 
and abuse, and persecution, of those who embraced it, produced scarcely any 
effect. Combined as it was with worldliness and even irreligion and infidel- 
ity, it retained as its adherents only the caput mortuum of Christianity. But 
it has since formed a new alliance. Without this, it must have ere this sunk 
into the grave in this country." "It has now formed a compact with fasting, 
long prayers, observance of days, great show of devotion, ceremonials, Cath- 



119 

olic truth, and tradition, the most powerful and influential of any supporters 
with which it has ever been associated." " In the primitive church, especially- 
after the second century, we find the same system gaining ground. The aus- 
terities practiced, needless fastings, observance of saints' days, celebacy, etc. 
were parts of it." 

" It was caressed and embraced by the persecuting Bonner, and was strenu- 
ously maintained by him and others against the efforts of our illustrious 
reformers, who were attempting to destroy it. Hence our reformers are no 
great favorites with the Oxford divines. It was the system of Laud and 
others of his day, and by advocating it, he overturned both the church and 
the throne." " It gained new strength and vigor during the licentious reign 
of Charles II. As in some instances in the church of Rome, many of its 
strict advocates were notorious for religious apathy and open ungodliness ; 
some of them became the apes of Epictetus and taught the divinity of heathen 
philosophers, and a few imitated the austerities of the anchorites. And these 
according to the Oxford writers were the palmy days of their system — and it 
is from authors of this age they make most of their quotations." 

Again, "Irreligion has in some form or other been for the most part com- 
bined with this system. The most devotional at one time have often been 
found the most irreligious at another. The book of sports which was to be 
read on Sunday and practised too, was one of the measures devised and en- 
forced by men of this party. The very devout Laud was an admirer and 
promoter of this book." " The general character of those who usually adopt 
this system is quite sufficient to destroy its credit with all those who possess 
any share of spiritual discrimination. It has been supported by such clergy 
as were fox hunters, attendants at balls and at other places of giddy amuse- 
ment." 

The conduct of the king and his advisers in relation to the book of sports 
was certainly most censurable. It was charged upon them thai they did it 
out of hatred to the Puritans who were zealous against all such things. It 
seems that on the afternoon of the Sabbath by permission of James I, many 
recreations, such as prevailed and do still prevail, in all Roman Catholic coun- 
tries, were allowed. Feasts of dedication of churches were allowed because 
the people had not time on week days and would otherwise go to tipling 
houses or to conventicles. Church ales consisting of lawful sports and pas- 
times either in the church-yard or in the neighborhood, or in some public 
house, at which contributions were made for beautifying the churches, or for 
the poor, were allowed. Also clerk ales where a feast is held for the benefit 
of the Parish clerk who sells more ale in that way. And bid ales by which 
poor and decayed people are set up by a Sunday feast. In the time of 



120 

Archbishop Laud this order was renewed in opposition to many remonstrances 
on the part of laymen who complained that intemperance and disorder result- 
ed from them. 

After a recital of the words of King James's declaration, his Majesty 
Charles I adds : " Out of a like pious care for the service of God, and for the 
suppressing of those humours that oppose truth, and for the ease, comfort and 
recreation of his Majesty's well deserving people, he doth ratify his blessed 
Father's declaration, the rather because of late in some counties of the king- 
dom, his Majesty finds that under pretence of taking away an abuse, there 
hath been a general forbidding not only of ordinary meetings, but of the feasts 
of the dedication of churches, commonly called wakes; it is therefore his 
will and pleasure, that these feasts and others shall be observed, and that all 
neighbourhood, and freedom, with manlike and lawful exercises be used ; 
and the justices of the peace are commanded not to molest any in their recrea- 
tions, having first done their duty to God and continuing in obedience to his 
Majesty's laws." It seems the magistrates had arrested some for disorderly 
proceedings. See Southey's book of the Church. Neale's history of the 
Puritans, book 2, chap. 5. 

This order was commanded to be read from every pulpit by the minister 
of the parish. Some refused to do it and were ejected from their livings. 
Others read it as the order of the King, and then read the 4th commandment 
as the order of the King of Kings. 

Now we will not deny that some who urged this measure may have done 
it sincerely, thinking on the whole that it was better to let the people have 
these pastimes and that the bigotted Puritans should not be humoured, just as 
Paul verily thought within himself that he ought to do many things against 
Jesus of Nazareth, and our Lord predicted that some in persecuting his disci- 
ples would think that they did God a service. But we would ask, if it be 
not worthy of consideration whether there be not a closer and more natural con- 
nexion between a certain set of principles, and a certain manner and liberty of 
life than some might suppose at first sight. Even the good Fenelon who so 
far outstripped his church in spirituality of views and conduct, advocated the 
various pastimes of the peasantry in the afternoon of the Sabbath, and how could 
he otherwise than do what was so plainly sanctioned by the Pope and church. 
Fenelon was held fast bound in the chains of Papal infallibility. Much, and 
long, and sweetly, and holily, as he had written in defence of spiritual piety, 
contending unto death against all its foes, yet when the Pope condemned his 
doctrine, he publicly read the decree from the pulpit, recanted the labors of 
his life, and though he said that he did not see how his doctrine could be 
other than true, yet it must be false, since the Pope and his cardinals have so 



121 

determined. Other things there were, no doubt, in his creed which would 
incline him to this mixture of mirth and piety even on the Sabbath day. 
The author remembers a few years since to have heard the sentiment ad- 
vocated by one high in station in the Roman Catholic church, that the whole 
of the Sabbath day was no where required of God to be spent in holy exer- 
cises, and therefore after service in the forepart thereof, there was nothing to 
forbid the latter part being spent in amusement. This is falling short of the 
ancient Jews who fearful of encroaching on the Sabbath, spent a part of the 
previous day in making ready for it — calling it the preparation day. Perhaps 
it may be asked, do we mean to insinuate that any thing like a profanation of 
the Sabbath, is likely to accompany so holy and strict a system as that advo- 
cated by the pious divines of Oxford. I will show what I fear, not only by 
referring to what has been with those holding similar church principles, but 
by calling the reader's attention to the following passage in one of the last 
Oxford Tracts, not I presume republished as yet in this country. In Tract 
86, p. 22 in a note speaking of the changes which as judgments had been 
made in our Liturgy, as altered from ancient ones, it says : " How expressive 
of this change in our condition is our custom of kneeling on Sunday, instead 
of standing, as the ancient church used to do on that day. and through the bap- 
tismal season from Easter to Pentecost. This custom we have left off with 
the white baptismal robes. Add to which the remarkable tendency in this 
country to keep Sunday in something of the spirit of a fast." Now be it ob- 
served that for a long time it was the custom of the primitive church to ob- 
serve both Saturday and Sunday as holy clays, the Jewish and Christian 
Sabbath. On the former they knelt in the prayers, on the latter in honor of 
the risen Saviour, and in joy, they stood during prayers. In the canons of 
the early churches we find frequent prohibitions of fasting on the Chris- 
tian Sabbath, that being a day of joy at the resurrection of Christ. Now 
who shall say that these prohibitions of fasting by the early churches on 
the Lord's day, did not gradually lead to all the profanations of it in Ro- 
man Catholic countries ever since, seeing that the Church declared it to 
be a feast rather than a fast day. And who shall say, especially look- 
ing to the past history of those holding Oxford views of church doctrines, thet 
however Mr. Newman and Dr. Pusey and others may now protest against 
such a use of their doctrine, but their followers may in time to come relapse 
into the former practice and employ a part at least of the Lord's day in some- 
thing else than Godly mirth. We must confess that while we do wish to re- 
gard " the Sabbath as a delight," yet we never consider any day or any reli- 
gious worship as properly observed which has not its due mixture of the 
sacrifice of " a broken heart and contrite spirit," and therefore while we 



122 

would not have the Sabbath as a day of total or great abstenance from food, 
so as to unfit the body for its part in the duties of the day, yet would we re- 
commend it as a day of especial moderation, so as to relieve servants and others 
as much as possible from the duty of making provision for our appetites, 
and also that the spirit may not be weighed down by the load of the body. 
As God for wise purposes gave not his manna in the wilderness on the Sab- 
bath, that the people might do no manner of work, so a cold, though grateful 
and temperate repast on the Sabbath prepared the preceding day, would we 
verily believe greatly increase the pleasure and profit of the religious services 
of the Sabbath afternoon. In relation to the allusion in the above extract to 
the primitive practice of standing, instead of kneeling during the devotions of 
the Lord's day as indicative of our present humiliated condition, of course 
with all the reverence which the writers feel for the practice and usages of the 
primitive church, when our spirit of heaviness and bondage is passed away, 
and we are restored to our ancient inheritance, (a time fondly hoped for by the 
tract writers) we shall arise from our knees, give up our present, as some of 
us have thought more scriptural, mode of humbling ourselves, and stand erect 
and joyful during all the services of the Christian Sabbath. We shall then 
be more in unity with some of those Christian denominations in other respects 
so condemned by the writers, but who in the joyful posture of standing, have 
followed the example of the church in the days of her greatest perfection. 

The following aie Mr. Southey's sentiments in his Book of the Church, 
(one of the works recently put forth at Oxford) a production, which though 
containing much interesting history, is not always marked by the seriousness 
of true piety, if the recollections of the author do not fail him. 

" At the same time he (Archbishop Laud) was loudly arraigned for pro- 
faneness, because the King, as his father before him had done, published a 
declaration authorizing lawful sports on Sundays, in opposition to the Sab- 
batarian notions, with which the Puritans were possessed. These factious 
people although impatient of any observances, which the institutions of their 
country enjoined, were willing to have imposed upon themselves and others, 
obligations far more burdensome : they would have taken Moses for their 
lawgiver, so ill did they understand the spirit of the gospel ; and they adopted 
the Rabinnical superstitions concerning the Sabbath, overlooking, or being 
ignorant, that the Sabbath was intended to be not less a day of recreation, 
than of rest. 

'* The motives for this declaration were unobjectionably good ; but the just 
liberty which in happier times, and under proper parochial discipline, would 
have been in all respects useful, proved injurious, in the then distempered 
state of public feeling. It displeased the well-intentioned part of the Calvin- 



123 

ized clergy, and it was abused in officious triumph by those who were glad 
of an opportunity for insulting the professors of a sullen and dismal morality." 
See vol. 2. p. 350. 

How different the above from the sentiments, practice, and advice of Sir 
Matthew Hale who lived and was honored during this and three succeeding 
reigns, being chief justice of England, during almost the whole period. He 
was not only a strict observer himself of the Lord's day, leaving a most re- 
markable testimony behind him of the happiness of so doing, but in his direc- 
tions to his grandchildren for the right observance of the Sabbath, has evident 
reference to the very practices advocated by Mr. Southey and the true 
churchmen as they claimed to be of that day. I extract the following pas- 
sages from his directions — • 

" Because I find in the world much looseness and apostacy from this duty. 
People begin to be cold and careless in it, allowing themselves sports and re- 
creations, and secular employments in it, without any necessity, which is a 
sad spectacle and an ill presage." On other days he says " We may use 
bodily exercises and recreations, as bowling, hunting, shooting, and divers other 
recreations j and we may study human learning ; but I hold these to be not 
only unfit but to be unlawful to be used on this day, and therefore remember 
it. Moderate walking may thus far be used, so far only as it enableth you 
to the more cheerful and lively performance of the duties of the day, and 
therefore I allow you to walk soberly about half an hour after dinner to digest 
your meat, that you be not drowsy, nor indisposed to the duties of the day. 
Merry but harmless talking, or talking about sports or worldly business, may 
be used another day but not on this. Let only such provision be made upon 
this day as may be necessary for the feeding of the family and the poor ; and 
therefore I hold that curiosities, baking of meats and superfluous provisions 
upon this day are to be avoided, as being an unnecessary breaking of the rest 
of this day and unbecoming the solemnity of it." Sir Matthew Hale's Con- 
templation V. 1. p. 428. Again — I would not have yon meddle with any 
recreations, pastimes, or ordinary work of your calling from Saturday night 
at eight o'clock, till Monday morning. " For though I am not apt to think 
that Saturday night is part of the Christian Sabbath, yet it is fit then to pre- 
pare the heart for it." In all your speeches or actions of the day let there 
be no lightness nor vanity, use no running, or leaping, or playing, or wrest- 
ling, use no jesting or telling of tales or foolish stories, no talk about worldly 
business." And yet Sir Matthew Hale was no puritan, for he was counsellor 
for Strafford, Laud and King Charles at their trial, and was a true son of the 
church. He would scarcely however have favored the doctrine of tradition, 
for while directing his grandchildren always to stand at reading of God's word, 



124 

yet forbids them to do it, if the lesson should be out of an apocryphal book. 
See p. 430. 440. 

Bishop Burnet's opinion of Arch Bishop Laud. 

" He was a learned, a sincere and zealous man, regular in his own life and 
hnmble in his private deportment; but was a hot indiscreet man, eagerly pur- 
suing some matters that were either very inconsiderable or mischievous, such 
as setting the communion by the east wall of the churches, bowing to it, and 
calling it the altar ; the breaking of lectures ; the encouraging of sports on 
the Lord's day, with some other things, that were of no value ; and yet all 
the zeal and heat of that time was laid out on these. His severity in the star 
chamber and in the high commission court, but above all his violent and 
indeed inexcusable injustice in the prosecution of Bishop Williams, were 
such visible blemishes, that nothing but the putting him to death in so unjust 
a manner could have raised his character, which it did indeed to a degree of 
setting him up as a pattern, and the establishing all his notions as standards, by 
which judgments are to be made of men, whether they are true to the church 
or not." Memoirs of his own times, vol. 1, p. 51. 

Bishop Burnett's account of certain high churchmen in the reign of Queen 

Anne. 

" In the reign of Queen Anne there were those who held very high opin- 
ions on some church doctrines, the chief of these was Dodwell who pursued 
these opinions so far, that he asserted that the souls of men were naturally 
mortal, and that the immortalizing virtue was conveyed by baptism, given by 
persons episcopally ordained. 

And yet after all this, which carried the Episcopal-function so high, he did 
not lay the original of that government on any instruction or warrant in the 
scripture; but thought it was set up in the beginning of the second century, after 
the Apostles were all dead. He wrote very doubtfully of the time when the 
canon of the New Testament was settled ; he thought it was not before the 
second century, and that an extraordinary inspiration was continued in the 
churches to that very time, to which he ascribed the original of Episcopacy. 
This strange and precarious system was in great credit amongst us." Vol. 
4, p. 304. 

Bishop Burnet in his memoirs gives a detailed account of the differences 
between the bishops at that time who were of moderate views in church 
matters, and the clergy who held higher views, not very creditable to the latter. 
" There was an evil and virulent spirit spread among the clergy ; there were 



125 

many indecent sermons preached on public occasions, and those hot clergy- 
men who were not the most regular in their lives, had raised factions in many 
dioceses against their bishops." 

Arch Bishop Leightorts opinion. 

Bishop Burnet gives us the sentiments of Arch Bishop Leighton as to the 
church under the influence of the high views which were gaining ground in 
his day. When he was consecrated with a view to the remoddeling of the 
church of Scotland, " Leighton told me he was much struck with the feasting 
and jollity of that day ; it had not an appearance of seriousness or piety such 
as became the new moddeling of a church." Vol. 1, p. 153. 

This most truly pious prelate we know after laboring for some time in vain 
to do the good he hoped, in accepting the Archbishopiick of Scotland, un- 
able conscientiously to pursue the severe measures which the high church 
party insisted upon, resigned his office and retired. In his last moments 
says Bishop Burnet " He spoke of the corruptions, of the secular spirit, 
and of the cruelty that appeared in the church of Rome, with an extraor- 
dinary concern, and lamented the shameful advances that we seemed to be 
making towards popery. He did this with a tenderness, and edge, that I did 
not expect from so recluse and mortified a man. He looked at the state the 
church of England was in, with very melancholy reflections, and was very 
uneasy at an expression then much used, that it was the best constituted 
church in the world. He thought it was truly so, with relation to the doc- 
trine, the worship and the main part of its government; but as to the adminis- 
tration, both with relation to the ecclesiastical courts and the pastoral care, he 
thought it was the most corrupt he had ever seen. He thought we looked 
like a fair carcass of a body without a spirit; without that zeal, that strict- 
ness of life and that laboriousness in the clergy that became us." See vol. 
2, p. 207. 

In the conclusion of this chapter may we not ask, why the necessity for 
this new movement as though religion were in jeopardy? Has it not been 
conceded by the Oxford writers themselves, that those entitled the Evangeli- 
cal Clergy of England, the men who sympathized with New T ton and Scott 
and Martin and Buchanan and Wilberforce, and Richmond, and Simeon, had 
done much towards the revival of piety and the elevation of the ministerial 
character, and that these might be numbered perhaps by thousands. A late 
writer says, as to the whole church: "Of the outward form and profession of 
religion there has been within the last forty years a manifest and very con- 
siderable increase. The careless and dissipated among the clergy no longer 



126 

form — as it must be feared they once did — the great majority. The purer 
lives and greater influence of those who preached and loved the Christianity 
of the bible, has raised up a new and very large class which hardly existed 
in the eighteenth century ; namely that of serious and pains-taking ministers 
of the gospel, who follow in many respects the example of the evangelical 
clergy, without preaching the whole of their system, or wishing to be reckoned 
of their number. This new section of the clerical order must amount to se- 
veral thousand. Those who belong to it eschew the race course, the chase, 
and the ball room, but they take care to eschew also what they call Calvin- 
ism, under which term they too often include the doctrines of Jewell and of 
Hooker, as well as those peculiar to t';e Genevan reformer. Still they are 
really religious men, and appear to great advantage when compared with the 
clergy of a century back, as we find them depicted in various authentic re- 
cords. And with the improvement in the teachers, there necessarily appears 
a similar improvement in those who are taught. The directors of the printing 
establishments of the two universities will probably find, if they refer to their 
records, that for one common prayer book printed by those establishments in 
1800, there were ten if not twenty printed and sold in 1839." Is it not to 
be lamented that under such circumstances, there should be a call made to re- 
turn to an old system, which had proved itself in times past so incompetent 
to reformation. 



CHAP. XVII. 

In this chapter we propose to give extracts from the 87th tract issued from 
Oxford during the last year, and not yet it is presumed, published in this 
country. It is a defence of the doctrine of reserve as set forth in a former 
tract, which the writer declares, after full consideration, he entirely approves. 
Both are understood to be from the pen of Mr. Newman. If there were 
passages in the former tract, startling even to the friends of the general sys- 
tem embraced by the Oxford writers, there are yet stronger in the one before 
us, which we think ought to satisfy the friends of the Bible, that there is some 
most radical error in the minds of those who would represent it as still so 
much of a sealed book to us. 

Discipline of the secret. 

" We shall find intimations of the kind pervade all primitive writings ; but 
that, more particularly, there were two customs which embody and strongly 
put forth the principle. The first—an external system of discipline, desig- 



127 

hated by the Latins the ' Discipline of the secret,' according to which they 
kept back in reserve the higher doctrines of our faith, until persons were ren- 
dered fit to receive them by a long previous preparation. 'I he other — a uni- 
versal rule in the explanations of God's word, which is founded on the sup- 
position that it contains mystical meanings disclosed only unto the faithful." 

Obscurity of scripture and tradition. 

" The very obscurity which hangs about the practices of the early church,, 
the silence in which many things are left, seems to indicate something of this 
principle. How little from the epistles of St. Paul or any other records ol 
the first ages, do we learn of any of the forms of discipline which the church 
doubtless then observed 1 and afterwards the mention of the secret discipline 
seems to be but incidental." 

"Add to this the extraordinary ignorance of the heathen writers respecting 
Christianity, and the strong indications which all must have noticed through- 
out St. Paul's epistles, that he discloses and withholds christian knowledge 
and mysteries according to the meetness of those to whom he was writing to 
receive them." 

" The passage quoted by Mr. Keble on the subject of tradition from the 
Bishop Hippolytus bears an undesigned testimony to this principle at an 
early period. ■ Take care says that holy father that these things be not de- 
livered to unbelieving and blasphemous tongues. For the danger is not incon- 
siderable. But impart them to serious and faithful men who wish to live 
holily and justly with fear. For it is not without a purpose that blessed Paul 
in his exhortation to Timothy says "Keep the deposite committed to thee" 
and again — -what thou hast heard from me by many exhortations, commit 
thou to faithful, etc. — if therefore that blessed saint delivered these truths 
which were easily accessible to all, with religious caution, seeing by the spirit 
that all have not faith ; how much more shall not we be in danger if at ran- 
dom, and without distinction, we impart the oracles of God to profane and 
unworthy men.' 

" St. Basil also bears testimony to this having been the practice of the early 
disciples and that it was founded on our Lord's example. He mentions (in 
the 27th ch. on the Holy Spirit) that there were many things which they had 
received not from scripture, but from apostolical tradition communicated he 
says in mystery and secrecy and which their Fathers had preserved in unob- 
trusive and modest silence ; knowing well that this sacred reverence for mys- 
teries was their best protection." 



128 

On the interpretation of scripture. 

*' Now this mode of interpreting scripture is so general in the ancient 
church, that something of the kind may be considered as the characteristic 
difference between the interpretation of Catholic Christians and those of 
heretical teachers ; that the latter lower and bring down the senses of scrip- 
ture, as if they were mere human words, while the former consider the words 
of divine truth to contain greater meanings than we can fathom ; and there- 
fore amplify and extend their signification, as if they were advancing onward 
(like the interpretations and various fulfilments of prophesy) into deeper and 
higher meanings, till lost in ever increasing, and at length infinite light and 
greatness, beyond what the limited view of man is capable of pursuing." 

Of the allegorical interpretation of scripture they adduce one instance from 
Clement of Rome — "Even Clement of Rome though his epistle does not 
much admit of such allusions, yet has at least one remarkable instance of the 
kind, where he speaks of the scarlet thread held out by the harlot Rahab, as 
conveying a sign of the blood of our Lord, by which there is redemption to 
all who trust and hope in God." 

The heathen philosophers quoted as examples of this same reserve. 

" St. Clement ol Alexander alludes to this system of reserve * as the scrip- 
ture mode of instruction throughout, and maintains, by many curious in- 
stances, that this reserve in communicating religious truth was observed by 
all the heathen philosophers.' f That the philosophers tried the sincerity 
of their hearers in their lives, before they communicated divine knowledge to 
them.' He thus explains the reason of this reserve in scripture and con- 
tinues * for many causes therefore the scripture conceals its full import, first 
of all that we may be given to enquiry and watchful in the discovery of 
saving words. In the next place because it was not good for all to understand 
the saving truths of the Holy Ghost lest they should be injured thereby, if they 
received otherwise what was intended for their salvation.' * For as truth 
does not belong to all, it is concealed in various ways, and makes the light 
to arise only on those who are initiated in the mysteries of knowledge and on 
account of the love of it seek the truth.' " 

The application of this system of reserve to the doctrine of the atonement. 

In their application of this principle to the doctrine of the atonement, they 
entirely object to its being brought forward prominently, or as a means of 
bringing men to repentance and faith. " That the preparations of the heart 



129 

which can alone receive the faith in its fulness, are by other means than those 
which this system supposes, we cannot but be assured. Scripture and reason 
both would imply that it is by insisting first of all, if need be, on natural 
piety, on the necessity of common honesty, on repentance, on judgment to 
come, and without any mode of expression which excepts ourselves from 
that judgment, by urging those assistances to poverty of spirit, which scrip- 
ture recommends and the church prescribes, such as fasting and alms and the 
necessity of reverent and habitual prayer. These may be means of bringing 
persons to the truth as it is in Christ, with that awe and fear, which our 
Lord's own teaching and that of his Apostles would inspire." 

As to the contrary scheme — that of holding up Christ to the sinners view, 
they say " That this scheme puts knowledge first and obedience afterwards ; 
let this doctrine be received and good works will necessarily follow. Holy 
scripture throughout adopts the opposite course. In many and extensive 
senses, the language it adopts and the plan it pursues, is on the principle that 
" the law is the schoolmaster to bring us to Christ," that he who will do the 
will of God shall know of the doctrine ; whereas'this teaching is, receive only 
the doctrine, and you will do the will." 

In another place in order to show that it is a good life that brings to Christ, 
it is written thus. "It is very true that in the gospels the consolations of 
Christ may be more imparted to some, who were opprobriously designated 
sinners, and some of whom may have fallen into grievous sin ; that the pub- 
licans and harlots enter into the Kingdom of Heaven before the Pharisees ; 
but why ? not because they were worse, butbecause they were far better than 
the Pharasees, as the poor and despised are, perhaps generally found wiser 
and better than those in higher stations. 

Again — " To suppose therefore that a doctrine so unspeakable and myste- 
rious as that of the atonement, is to be held out to the impenitent sinner, to 
be embraced in some manner to move the affections is so unlike our Lord's 
conduct, that it makes one fear the ultimate consequences of such a system." 

In illustration of this " surely our Lord's conduct to Judas might show us 
how men might do all that can be done to reclaim a very bad person, without 
any display of the most ineffable mercies of God, beyond what the occasion 
called for." Surely no comment is needed on the above. 

The system of the Church one of reserve. 

This is the title of one division of the tract, in which it is said that " She 
holds all the doctrines which those who agree not with her, consider most 
essential, but in a sort of reserve." " That the principle of the church is, that 
6 secret things belong unto the Lord' that he himself dispenses them through 



130 

his church, as he thinks meet, to faith and obedience. Her system therefore 
is one of reserve." " It is always the case with the church that it has con- 
sidered the sacraments as certain veils of the divine presence, being not only 
the signs and tokens, but vehicles and conveyances as it were of divine gifts. 
This is obvious not only from the discipline of the secret, but from the usual 
modes of speaking concerning them. Thus St. Augustine on the words 'he 
laid in the darkness his secret place ' applies this to God having laid his se- 
cret place in the obscurity of the sacrament and secret hope in the heart of be- 
lievers." 

" Moreover with regard to the doctrine of the atonement, it is contained 
throughout the whole of the Liturgy in this way of sacred reserve, inasmuch 
as the whole spirit, tone and character of it, and especially the litany is ex- 
pressive of this doctrine." 

Is this doctrine likely to promote the conversion of the world to Christ ? 

" But it may be asked if the principle of the church is so much of this re- 
tiring character, how is she as well calculated to propagate the Gospel pub- 
licly and extensively in the world ?" To this it is answered — 

"A faithful church is necessarily a converting church, for it is of itself a 
* city set on an hill which cannot be hid,' the true Bethlehem from which 
Christ goeth forth publicly, though there hid in secret; the true Bethlehem, 
the house of bread, which is the church, the city of God. Though it be 
silent if that were possible, yet in holy reserve it preaches aloud ; though 
there be neither speech nor language, their voices are heard among them." 

Towards the close of the tract are these words : " As God has declared 
himself not to be in the noise and tempest but in the still small voice, so has 
he shown himself in all his dispensations to mankind. In the older dispen- 
sation he was ever as one, who in disclosing hideth himself. When our 
Lord appeared on earth in his incarnation, he was still ever as one, who ever 
desirous to manifest, yet in love to mankind Avithdrew himself. The same 
was ever the case with his church in her purest and best days ; it was ever 
(in faint imitation of her Lord) a system of reserve, in which the blessings of 
the kingdom were laid up as a treasure hid in a field." 

The reader is left to himself to judge what is true and what erroneous, what 
is suitable and what is not, in the preceding sentiments and scriptural inter- 
pretations. Especially he will determine whether since the sun of righteous- 
ness has arisen upon the world, and God's last revelation of scripture made, 
and life and immortality brought to light by that Gospel which was distin- 
guished from all other religions, in that it was preached to the poor, if it were 
practicable now to do it, it would be proper to attempt even for a moment, 



131 

and in the slightest degree, to conceal from the vilest sinners upon earth the 
knowledge of that atonement which was made for all. 

The author has not marked the page of each of the above extracts, because 
they have been taken in regular order, and he hopes that all who have the op- 
portunity wi'l read the tract that they may judge for themselves whether the 
selection has been made in such a way as to give an unfair view of the au- 
thor's meaning. 

On the subject of the secret discipline of the ancient church on which the 
tract so much relies in support of the doctrine of reserve, he has examined 
what the learned Bingham has said in his Antiquities, and offers the substance 
of it in a few words, which will be found most essentially to differ from the 
view presented in the tract. 

Bingham's view of the secret discipline of the Christian Church, 

" The first beginning of this secret discipline, seems to have been about 
the time of Turtullian ; (that is about the close of the second century,) for he 
is the first writer that makes any mention of it. He says there was a secrecy 
and silence observed about all mysteries, and he blames the heretics of his 
time for not regarding something of this discipline. The mysteries which 
they were so careful in some measure to hide from them were, 1st The man- 
ner of administering baptism. 2d The unction of chrism, or confirmation. 
3d The ordination of priests. 4th The manner of celebrating the eucharist. 
5th The liturgy or divine service of the church. 6th And for some time the 
mystery of the Trinity, the creed, and the Lord's prayer, till they became 
greater proficients and were ready for baptism. 

The reasons for concealing them. 

As to those things which they really concealed from the catechumens, the 
true reasons were, first that the plainness and simplicity of the Christian 
rites, might not be contemned by them, or give any occasion of scandal or 
offence to them, before they were thoroughly instructed about the nature of 
the mysteries ; for both Jews and Gentiles, out of whom Christian converts 
were made catechumens, were apt to deride the nakedness and simplicity of 
the Christian religion, as void of those pompous ceremonies and sacrifices 
with which those other religions abounded." The Christian religion pre- 
scribed but one washing in water, and one oblation of bread and wine, instead 
of that multitude of bloody sacrifices, which the other religions commended. 
Therefore lest the plainness of these few ceremonies should offend the preju- 
diced minds of catechumens, before they were well instructed about them, 



132 

the Christian teachers usually adorned these mysteries with great and magni- 
ficent titles, such as would convey noble ideas to the minds of men, concern- 
ing their scriptural effects, but concealing their other names, lest the simpli- 
city of the things should offend them. When they speak of the eucharist, 
they never mentioned bread and wine, but the sacrifice of the body and blood 
of Christ; and styled baptism, illumination and life, the sacrament of faith 
and remission of sins, saying little meanwhile of the element of water. This 
was one plain reason why they denied catechumens the sight of their sacra- 
ments, and always spake in mystical terms before them. 'We shut the doors 
saith Chrysostom when we celebrate our mysteries and keep off all uninitia- 
ted persons from them, not because we acknowledge any imperfection in the 
things themselves, but because many are weakly affected towards them/ 
" Another reason assigned for this discipline of silence was to conciliate a 
reverence in the minds of men, for the mysteries which they kept as concealed 
from them ; for as St. Basil says ' the veneration for mysteries is preserved 
by silence ;' and as things that are trite and obvious are easily contemned ; 
so those that are uncommon and reserved, are naturally adapted to beget in 
men an esteem and veneration, and therefore he thinks the Apostles and Fa- 
thers of the Church who made laws about these matters prescribed secrecy 
and silence to preserve the dignity of the mysteries. St. Austin gives the 
same reason for this practice when he says ' it was the honor which was 
due to the mysteries, which made him pass these over in silence, and not 
explain them.' St. Austin adds to this a third reason, which is, that the mys- 
teries of baptism and the eucharist were therefore chiefly concealed from the 
catechumens to excite their curiosity, and inflame their zeal, and make them 
more earnest and solicitous in hastening to partake of them, that they might 
come to an experimental knowledge of them. ' Though the sacraments are 
not disclosed to the catechumens, it is not always because they cannot bear 
them, but that they may so much the more ardently desire them, by how much 
they are the more honorably hidden from them.' Again ■ If the festival 
does not excite you, let curiosity draw you, that you may know that which 
is said ' He that eateth my flesh, and drinketh my blood, dwelleth in me, 
and I in him.' " 

Is not here the very beginning of the piafraus, that system of. deception — 
doing evil that good may come — which has so dishonored the church. If 
Bingham and these Fathers are to be believed, the reason of this secret dis- 
cipline, is none other than that which influences the fraternity of Free Ma- 
sons to conceal their rites of initiation into their body, and to encourage the 
impression on the public mind that there is something deeply interesting, aw- 
fully impressive about them, so that strong curiosity may be awakened to 



133 

witness and partake of them. Is it not the same which is imitated by the 
juvenile societies in our schools and colleges who meet in some closed apart- 
ment, receive into their body by some nocturnal ceremony, and exact a 
solemn promise of secrecy, and all this to excite a desire and a curiosity, 
which a public exhibition would fail to do. 

But was it thus the Mosaic rites were celebrated in the wide-open temple 
at Jerusalem ; was it thus that the Saviour of the World was baptised in the 
river Jordan ; was it thus the first Christians met to remember their dying 
Lord, unless when persecution forced them to do it in secret? 

In this desire and endeavor to excite and interest, we can see indeed a very 
probable account of the rise and progress of the extravagant opinions of the 
ancients about the divine virtue of the tremendous mysteries as they styled 
the sacraments, so much greater than that of the divine word, which was 
not held in reserve. 



CHAP. XVIII. 

Extracts from tract 86 of the Oxford tracts on the indications of a superin- 
tending Providence, in the preservation of the prayer-book, and in the 
changes which it has undergone. 

The Oxford writers have been charged by their opponents with dissatis- 
faction with the prayer-book, and with some of the views and principles of 
the English reformers, while their advocates represent them as the truest 
friends of the prayer-book and the compilers thereof, tho' differing in some 
points. 

The reader may judge for himself by the following extracts, and by the 
tract from which they are drawn. 

The ground taken in the tract is, that certain changes made when the Ro- 
man liturgies were reformed into the English prayer-book, and which the 
tract writers lament, were judgments from God for sins, (not specified) and 
like all God's judgments in this world intended for some wise purpose. As 
they are however such judgments as may be removed by the church when- 
ever she chooses to alter the prayer-book, the reader will judge for himself 
whether the Oxford writers and their approvers, would not, if allowed, remove 
them by replacing the ' ancient inheritance which they say has been lost to 
us,' but may still be found in the sacred books of Rome, though mingled with 
some error. 



134 

Extracts. 

" The consideration which is here entered upon, appears to be especially 
necessary at the present crisis, for the more our attention is turned to the 
ancient liturgies and usages, the more I suppose we shall be convinced, that 
such could have come from no other source, than that from which the holy 
scriptures have themselves proceeded. The thought is indeed familiar to 
most of us from what we have retained. And impressed with this awful 
sense of the sanctity of these ancient forms of woiship, a reverential mind 
will naturally shrink from the idea of their being remodelled and altered by 
man. And the discovery that this has been to a certain extent the case in 
our own liturgy, may have a tendency to impair that (I may say) filial affec- 
tion and respect which is due to her, from whom we have our spiritual birth 
in one sacrament, and the bread of life in the other. And indeed obedience 
to her, as standing in the nearest of parental relations, is a part of that charity, 
without which, even the understanding of mysteries and knowledge avails 
not. When our thoughts revert to earlier and better times, we shall of course 
be filled with some sad reflections at the melancholy contrast, looking upon 
the latter church as the second temple, and in the words of holy Herbert "de- 
serving tears," or in the more sacred words of the prophet Haggai " Is it not 
in your eyes in comparison as nothing?" 

Speaking of the changes made, the writer says "It may be that we do not 
approve of the persons or of the motives which produced them. It may be 
that the changes took from us a part of our ancient inheritance, yet should 
we not rather say with a religious caution, that the same hand which has so 
mercifully afforded us so much beyond our deserts, has in justice withdrawn 
such higher privileges from ourunworthiness. And if we show ourselves meet 
to receive them by a pious use of what remains, then it may be, we shall 
have them more fully restored." 

Such as it now is however they say "So also the omissions and additions 
and alterations in our own liturgy, we may reverently trust, were ordered by 
the same spirit under whose control the first rites of Catholic worship were 
ordained." 

The first change to which the writer alludes (of which I shall speak) as 
evidence of God's judgment upon us for our un worthiness, is that of the sen- 
tences of scripture, address and confession in the opening of the service, in 
place of the Lord's prayer and creed with which the older liturgies com- 
mence. " The Lord's prayer is well known to have been especially the prayer 
of the faithful — the peculiar inheritance of sons. So much so that in primi- 
tive liturgies it is supposed not to have been used openly, as their assemblies 



135 

were resorted to by the catechumens and others unbaptized, who not having 
received the adoption, could not of course approach God as a Father." 

" The texts of scripture in our prayer-book are followed by the exhortation 
which it is needless to observe is of the same character, viz : — that of a call to 
repentance. Indeed, how much, exhortations, and such appeals, indicate a 
low and decayed state, as the natural remedies for it, will appear from the 
great tendency to sermons, since the reformation. At the same time it should 
be observed in the words of one (the late Mr. Froude) whose sentiments are 
ever to be remembered with affectionate esteem, that such passionate appeals 
to the feelings, as these often are, would not be so objectionable in them- 
selves, if they were given outside the church, and not allowed to occupy the 
place of religious worship." 

" It might be said that these introductory parts were insertions of the 2d 
book of Edward by the intervention of foreigners, who having shorn and 
left us bare, of so much that is holy, and valuable, have necessarily put us 
into a degraded condition." 

Again. " We cannot look into Breviaries and Missals, without observing 
their high choral tone in distinction from our own." A number of instances 
are mentioned. Instead of these he says " but we have a penitentiary res- 
ponsory for having broken each of the commandments, and a peculiar prayer 
of humiliation as unworthy to gather up the crumbs under the table." 

After speaking of changes permitted by Providence from thanksgiving to 
penitential hymns and prayers, he says " the roll put into our hands has la- 
mentation written on it. Praise says the son of Sirach, is not seemly in the 
mouth of a sinner, for it was not sent him of the Lord." 

"Again; from the prayer for the church militant we have excluded the 
more solemn commendation of the dead. This is a moving thought, for may 
we not venture to consider it in this light, that we are by this exclusion, as it 
were, in some degree disunited from the purer communion of those departed 
saints who are now with Christ, as if scarce worthy to profess ourselves one 
with them. For the dead who are the objects of prayer are such as are con- 
sidered in a state of comparative, if not complete blessedness : to pray for 
such in any condition is the privilege of saints rather than the office of ser- 
vants. And in the prayer of oblation the beautiful mention of angelic minis- 
tries, as bearing our supplications into the presence of the divine majesty is 
lost." " Moreover other churches have had their litanies in times of public 
calamity, when God's wrath lieth hard upon them, but to us, our own is given 
us as our weekly, nay our almost daily food. And not only so, but it has 
come to be that of our Sundays also, for it is remarkable, that it was at first 
appointed only for the Wednesday and Friday." 



m 

" And may not the compression of the seven canonical hours into our two 
daily services be considered also of this character. The Psalmist though a 
Jew in the state of a servant, yet speaking in the spirit, anticipates the pri- 
vilege and language of a son when he says, seven times a day do I praise 
thee. But we, as having lost the glad spirit of adoption which such frequent 
worship would imply, have come to nothing more than the morning and even- 
ing of the Jew." Speaking of the change of position fromthe altar to the desk 
as the place of reading prayers he says " That we seem thereby gently thrust 
aside as it were, and put off from a nearer approach to the altar ; bid to stand 
off for a while, and take the lower place, the position of suppliants, at the en- 
trance of the Chancel, and to " weep between- the porch and the altar." It 
may be noticed that this proceeding typifies as it were by external act, another 
circumstance of our spiritual condition. The mystical interpretations of holy 
scripture are spoken of by the Fathers, as the peculiar privileges of sons, as 
the inner temple of sacred writ — the holier place. In the breviaries such spi- 
ritual and deep meanings are much brought before us, by the verses which are 
made to answer each other in the responses, and in the lessons from the 
Fathers.* But by our own church they seem scarcely at all openly taught 
or recognized; perhaps the most remarkable instance may be found in the 
penitential confession attached to the reading of each of the commandments 
as broken, which of course must apply to the interior sense as explained by 
the Catechism. 

Omission of anointing at Baptism and Confirmation. 

" There is another circumstance now to be observed of more importance 
than any which have been considered, the entire omission of oil at baptism 
and at confirmation. The practice on both these occasions appears to have 
been primitive, universal and possibly apostolical." " Now if it be allowed 
that there is the strongest church authority for the use of this significative 
emblem, and also that in Christianity, there is no such thing as a merely ex- 
ternal and significative rite, without being in some degree sacramental also ; 
if it be also the case, that if a custom be found to be primitive, it can hardly 
be conceived, with any deference to the piety of those ages, but that it must 
have been apostolical ; if we consider moreover the little likelihood, that the 
Apostles would have invented any thing sacramental themselves ; if moreover 
we consider the typical signification of oil in scripture, so exceedingly high 
and holy, and the occasions of its use, viz : in separating from others to the 
most elevated station which prefigured the Messiah ; in its typical use applied 

* Of course we presume they would wish to see lessons from the Fathers introduced into 
our service. 



137 

(not as baptism to confirming heathens but) to Prophets, Priests and Kings of 
the sacred people. When we consider these things, surely no one can say, 
the greatness of the gifts which are here withdrawn ; how much we are 
thereby fallen from the high appellation of ' a royal priesthood, a holy nation, 
a peculiar people :' and we have together with it lost the white robe of bap- 
tism." Speaking of the use of the cross in baptism they say : " This retain- 
ing of the sanctifying and perhaps half sacramental use of the cross is itself 
very significative." 

The last change to which the writer of this tract alludes, is " the anomalous 
introduction of the commandments into the communion service." 

The authority of Bishop Cosins is adduced who says : "I do not find in 
any Liturgy old or new, before this of the fifth of Edward VI, here continued, 
that the Jews' decalogue was used in the service of the Christian church." 
" It may also be noticed that the only authority which Mr. Palmer mentions 
for the introduction of the Decalogue itself at all, is the use of a portion of it 
in the Anglican church during lent, so that here again that which was peculiar 
to a penitential season, has become our appointed admonition for our festivals 
and Eucharistic service, and throughout the year." 

" This change however as well as others, is to be regarded as judicial, and 
suited to the church in her state of penitence." 

There is one thing we could have wished in the tract from which the above 
extracts are taken, and that is, that it would have told us what are these sins 
for which such judgments have been sent on the English church ; for heavy 
must have been the judgments which bereaved the church of a portion of 
those apostolical and divine services which so blessed the primitive church, 
and was continued in the Roman church, though omitted in ours. 

These Liturgies with their peculiar rites, are considered as forming a part 
of the first divine communication coming down by tradition in a stream pa- 
ralleled to scripture. The changes made are ascribed, through the agency of 
foreign intruders and mistaken friends, to the spirit of God. Is it not, as if 
God in judgment had caused the translators of the Septuagint, or those of our 
present version of the Bible, to leave out large portions of it, and mistranslate 
and mutilate important parts, so as to leave only what suited publicans and 
sinners for days of humiliation ? But what are the sins for which this heavy 
judgment — this clothing with sackcloth— this feeding with wormwood, this 
famine of the Liturgical word is sent ? We must suppose from the tenor of 
the tract, that they were the rejection on the part of the Reformers of the fa- 
vorite doctrines and ceremonies of the Tract writers — justification by the sa- 
craments — an extravagant view of their virtue — and of the sacerdotal office, 
disregard of the cross, and oil, and prayers for the dead. And on account of 
10 



138 

these errors of mind and heart, God caused them to leave out the parts of the 
service setting forth the true apostolic features of the church. 

If we have erred, the reader will correct our error by referring to the tract 
and judging for himself. Surely the Lord never would be accessory to the 
guilt of adding to, or taking from, his own blessed word, in order to adapt it to 
the state of the church in any particular age. In that word are the materials 
for prayer and praise, and supplication and intercession, and confession. 
Theie is abundance to humble the sinner and rejoice the saint — a portion for 
each in due season. So in our beloved prayer book, while it goes on the 
principle that the sacrifices of God are a broken spirit and a contrite heart, it 
has still its anthems, and doxologies, and Te Deums, and glad tidings of great 
joy from the Gospel, to rejoice the hearts of God's children. If such be the 
principle on which the spirit acts in changing the Liturgies of the church, 
then how many must be the changes, to suit the varying character and circum- 
stances of the church in different ages and countries, and what will become of 
our boasted uniformity, and conformity with the apostolic church. 

The latest developments of the Oxford system. 

The extracts we have thus given from the 86th and 87th tracts of the 5th 
volume cannot fail we think to have impressed the reader's mind with the 
conviction that the prophecies made some years since of the progressive ten- 
dency of Oxfordism towards Romanism is receiving its fulfilment. The most 
recent intelligence from Oxford states that the 90th number of the tracts has 
been published, and has occasioned no little sensation in the church. The 
following extract from a letter by some of the leading officers in Oxford to 
the editor of the tracts calling for the name of its author, and protesting against 
its contents, will shew to what point they have reached. "The tract has in 
our apprehension a highly dangerous tendency, from its suggesting that seve- 
ral very important errors of the Church of Rome are not condemned by the 
articles of the Church of England; for instance that these articles do not con- 
tain any condemnation of the doctrines, 1st of purgatory. 2d Of pardons. 3d 
Of the worshiping of images and relics. 4th Of the invocation of saints. 5th 
Of the mass, as they are taught authoritatively by the Church of Rome ; but 
only of certain absurd practices and opinions, which intelligent Roman- 
ists repudiate as much as we do. It is intimated moreover, that the declara- 
tion prefixed to the articles, so far as it has any weight at all, sanctions this 
mode of interpreting them, as it is one which takes them in their « literal 
and grammatical sense,' and does not affix any new sense to them. The 
tract would thus appear to us to have a tendency to mitigate, beyond what 



139 

charity requires, and to the prejudice of the pure truth of the gospel, the very 
serious differences which separate the Church of Rome from our own, and to 
shake the confidence of the less learned members of the Church of England, 
in the scriptural character of her formularies and teaching." 



CHAP. XIX. 

Concluding remarks and proposition to republish some comments on the 
Oxford tracts, by distinguished English writers. 

In the preceding chapters we have endeavored fairly to set forth what we 
conceive to be some serious errors of the Oxford writers and their advocates, 
with the probable consequences thereof. We have done it by quoting at 
length the language of the writers, and opposing to them the statements and 
arguments of some distinguished authors of a contrary opinion. We have 
for some time been persuaded that if at an early period of the controversy in 
this country, a tract of twenty or thirty pages, composed entirely of extracts 
from the several volumes of Oxford Divinity, in the order of their publica- 
tion, setting forth what was peculiar in their views and practices, had been 
prepared and sent to each clergyman in the church, that the result would 
have been a happy one, by superseding the call for their republication. We 
have endeavored in some measure to execute such a plan in this appendix ; 
the enlargement having been produced by the progress of the discussion and 
the wide circulation of the tracts. 

We have offered but few reflections of our own, not because we have not 
thought and felt much and deeply on the subject, but because we have believed 
that what the words of the tracts themselves would fail to accomplish, would 
be better done by the words of those who are contending with them face to 
face. In the conclusion however, let us distinctly and emphatically state 
our views as to a few leading points, or rather repeat such as have been very 
briefly and occasionally expressed before. 

1st. As to the manner of a sinner's approacli to God in order to his justi- 
fication and salvation through Christ, there is certainly a deep gulf fixed be- 
tween us and the Oxford divines. What they put last, we put first. They 
say that scripture and reason both, would imply, that it is by insisting first 
of all, if need be, on natural piety, on the necessity of common honesty, on 
repentance, on judgment to come, on fasting, and alms, and prayer, as means 
of bringing persons to the truth as it is in Christ. They understand that the 
law is a schoolmaster to bring us to Christ, not as the moral law convincing 



140 

us of sin, or the ceremonial law typifying Christ, but as being obeyed by us, 
and thus making us worthy to receive that blessed atonement which is to be 
kept in reserve for the obedient, and is to be the last thing revealed to them. 
According to their system, publicans and sinners entered the kingdom of Hea- 
ven before the Pharisees, not because they humbly and penitently cast them- 
selves on the mercy of Christ, which the righteous Pharisees despised, but 
because they were better than the Pharisees. (See 17th chap.) 

Our view of the gospel plan of salvation has, we confess, been ever widely 
different from this. We have supposed that the most likely method of 
awakening a sinner to a sense of his awful condition, was to announce at once 
to him, that it was so dreadful that nothing less than the death of Christ as 
our atonement could avail to pluck us as brands from the burning. If in this 
we have been mistaken, then have we yet to study anew the whole plan of 
the gospel and the proper mode of presenting it to mankind. They say 
" That to suppose a doctrine so unspeakable and mysterious as that of the 
atonement is to be held out to the impenitent sinner, to be embraced in some 
manner to move the affections, is so unlike our Lord's conduct, that it makes 
us fear the ultimate consequences of such a system." They adduce our 
Lord's conduct as to Judas, saying that he did not display his ineffable mercy 
before him, as an inducement to penitence. How different this from the 
language of one of our sweet hymns. 

" I saw one hanging on a tree" 

" In agony and blood," 
Who fixed his languid eyes on me" 

" As near his cross I stood." 
" Sure never to my latest breath," 

" Shall I forget that look :" 
". It seemed to charge me with his death," 

" Though not a word he spoke." 

" My conscience felt and own'd the guilt" 

" And plung'd me in despair," 
" I saw my sins his blood had spilt" 

" And help'd to nail him there." 

" Another look he gave which said," 

" I freely all forgive." 
" This blood is for thy ransom paid" 

" I'll die and thou may'st live." 
" Thus while his death my sin displays" 

" In all its blackest hue," 
" Such is the mystery of grace" 

" It seals my pardon too." 



141 

Unless we are still to adopt the old method of beseeching sinners to look 
unto Christ that they may be saved, I do not see, but that we must come to 
this conclusion, that although it was " while we were yet sinners that Christ 
died for us," yet that this blessed fact is to be held " in a sort of reserve from 
us, (to use a favorite phrase of the tract writer) until we have ceased to be 
sinners and are worthy to receive it. 

In relation to the undue magnifying of the sacerdotal office and the sacra* 
ments, having expressed ourselves more fully in the preceding remarks, we 
will only add our deep regret that they should thereby, as we think, have 
contributed to diminish, rather than to strengthen, what too many are apt to 
undervalue. 

As to ceremonies and usages which in their reverence for antiquity, they 
would wish to re-establish — such as the frequent use of the sign of the cross — 
the use of oil in baptism, confirmation, etc. — the restoration of the altar in- 
stead of the table — its elevation above the pulpit and desk — the reading of 
prayers with the back of the priest towards the congregation, all of which 
things were done away at the reformation, as promotive of superstition, but 
which some desire now to revive, and which in some places have been par- 
tially restored, we have only one remark to make. It may seem very trivial 
to some, that a serious dispute should ever arise about things of this nature, 
in which the essence of religion cannot consist ; but let it be remembered 
what was the conduct of the great Jehovah in relation to similar things, when 
he separated the Jewish nation from the idolatrous heathen. How many 
little observances, were positively forbidden them, for no other assignable 
reason, than that they were practised by the heathen in the abominations of 
their worship, and that there was danger of the Lord's people being led by 
the use of the same into some of those abominations. Thus did the reform- 
ers banish from our liturgy and churches, those usages not enjoined in scrip- 
ture, and which had been greatly abused in the times before them ; and we 
trust the good sense and piety of their descendants will frown indignantly 
upon the first and least disposition to restore any of them. 

That there should be any, however few they may be, found in our own or 
mother church, disposed to countenance the restoration of such doctrines and 
usages as had been solemnly abjured and renounced, is matter of grief, but 
such is the fact. That men of such reputed learning and piety as the authors 
of the tracts should embrace such errors, is proof of the liability of the 
human mind to go astray, and should ever keep the church on its guard. 

That such writings as the Oxford tracts taken as a whole, (for they con- 
tain a studied system) should have been published, and countenanced as they 
have been by many who could not but acknowledge great and dangerous 



142 

errors in them, is we think an inconsistency which it is impossible to justify. 
Had an enemy to our church or to religion published them with a view to 
injure, we might then have purchased and read and answered them; but that 
the church herself by her ministers and members should have done it, seems 
strange indeed. Had the good things to be found in them, been only to be 
seen in the same, there might have been some excuse for taking the whole, 
but when all that is acknowledged to be good, is found so abundantly in other 
writings, are we not left without excuse. To complain however is now 
useless. At least ninety of these tracts have been published in England, 
and are in progress of republication and extensive circulation in this country, 
and the duty of those who think them erroneous, is to apply the most effect- 
ual remedy to the mischief they are calculated to effect. As one means of 
assisting their readers to form a correct estimate of the different subjects 
handled by them, the author would make the following proposition. 

Since pious and learned men in England have for several years past been 
engaged in writing answers to the works in question, which answers are un- 
known as yet in this country, what can be more proper than to republish the 
same, that an opportunity may be had, for a fair examination of what has ap- 
peared on both sides. 

This proposition is so reasonable that it is presumed the greatest admirers 
of the tracts, who advocated their republication in order to a just judgment of 
their merits, will not hesitate to subscribe to the answers, when written by 
such persons as shall be named. Out of those which the author has recent- 
ly perused, he would mention as most suitable for publication in this country, 
having less that is peculiar to England, the work of Shuttle worth, now Bishop 
of Chichester, that of the Rev. George Holden, the letter of the Rev. Mr. 
Faucett, the charge of Archdeacon Brown, and a discourse by Professor 
Hambden of Oxford. These are all written in a good spirit, and with as 
much brevity as could possibly consist with justice to the subject in hand. 
In size they would vary from fifty to one hundred and fifty octavo pages, and 
would together make a volume which every minister should desire to have in 
his library ; while they are written in so popular a style, as to be truly inter- 
esting to the Laity. Other works there are alluded to in these, which might 
readily be obtained from England, and would make another volume of equal 
size and interest. If these works were published just as the Oxford tracts are, 
in England, and in this country, that is in numbers, and sent by mail to the 
subscribers, can it be doubted that an editor undertaking it, would be amply 
compensated by a liberal patronage. The author having the five treatises 
above mentioned in his possession, will cheerfully place them in the hands 
of some suitable person undertaking their republication ; and if it would fur- 



143 

nish any additional inducement to the undertaking, he would state, that as he 
hopes by divine permission to visit England early in the summer, he will 
take pains to collect any publications bearing on the controverted points, 
which might seem suitable for the continuation of the series. He would fur- 
ther suggest to any one disposed to engage in the proposed work, that after 
these particular treatises are ended, it might be desirable to continue such a 
series, with kindred treatises which the exigencies of the church may call 
for. Should it be desired, that some of the Bishops or other ministers super- 
intend the selection, doubtless such would be ready to afford their services in 
so important a work. Unable to confer with any of them at this time, the 
author has ventured to make the above suggestion, and with it concludes this 
extended appendix, commending it to the blessing of Heaven. 

April 23(7, 1841. 



ERRATA. 

In P> 4 read— these instead of three. 
P. 21 haec instead of heeck— note. 

P. 56 five or six* instead of three or four— note.* 

P. 56 McKnight instead of McNight — note. 

P. 64 8 instead of 82. 

P. 97 believing instead of unbelieving. 



* In referring to Home on St. Matthew, the author finds that there are those who have 
put the date of this gospel at a later period, though Mr. Home unites with Bishop Tomline, 
Mr. Burton, Greswell, Manning, and Keble, and the great body of divines in favor of the 
earlier date. 



I I 

SERMON I 



AT THE CONSECRATION 



THE RIGHT REVEREND STEPHEN ELLIOTT, D. D. I 



FOR THE DIOCESE OF GEORGIA, 



In Christ's Church, Savannah, February 28th, 1841. 



BY THE RIGHT REY. WILLIAM MEADE, D. D. 



ASSISTANT BISHOP OF VIRGINIA. 



WITH AN APPENDIX, ON THE RULE OF FAITH; IN WHICH THE OPINIONS OF THE 

OXFORD DT VINES, AND OTHERS AGREEING WITH THEM, ON THE SUBJECT OF 

TRADITION, ARE CONSIDERED ; AND SOME OF THE CONSEQUENCES 

THEREOF SET FORTH. 



WASHINGTON : 

PRINTED BT J. AND G. S. GIDEON. 



1841. 



^^^^^g^^^^i^^i^i^^i^^g^^^^i^^i^^ 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date; March 2006 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 






D c 
c 

< C C 4CM «C 

1CCC *i 

ccccc<^ <a£xg:«: 
^c*lc«g *zm <c 






- «C«K3C 

- C 'c 



: c :«c 

r?c3^ 



c 

<£C«3L 

<<cv - -s^ 

cccxc^C 



cc 

ccc. 

- <£C ■ 

i:- <cc 

z<sc 
^ cc 

^ etc 



cccc«s.<jcc <:: 
^cc«r«ccc 

^cssc^fe «ccr « 

H <«I'<T3i"T ^7~C « 

■■•• -XL- ^<c- 5E2'-*e * 



«^ cc 



<cc^«r<ij^ 



CC~ «^y<- «E i.C-Cjs. * 
CC ^C7" CcCC*- « 

■"""Sic <sr : -«2<^<C 



<X< 



CXC 



cc 

c c 

CC 

c c 



<C_CC < 

<sc c c_ 

otccc 

CSL CO « 
CC CC c 

cccc cr 
cccc c 
cccc c 



o gp 



1 CC '• 
CCC<*C:« 



^C «c.c 

<C CC 
<C cc 

c:cc 

CC CC 

€CLCC 

" cc 



icc:«c 

CCC 

<3.Cd 



cCC CCC 

X£<L <iCC_ 

~CL<1 CXC 

t ^« 

- ccc 

<3CJCT1 CXC 

r- c«"C: 
^ CC 

T<ccC 

r cc 

XC.«~ CC 



CC 

r c c 

;_cc <c 

«Cc C <X 



cc cc cc *rcc«* 

cccc:c : '«ccc«f 



cc 

cc 

cc 

,<kc: . c c; 



cc 

CC 
CcC 

Oc 

;cse 



cc «<c 
cc «*£ 

cc «< 



c^c c 



<c C cc 



c 

c 



ccc «*<c<c <c «c - 

CC^.C^CCC' «GC <^ S^^Sc^ 



: cc 

_ 

' cc 

c < 

cc 

< C <T" CC 

cc cc 

CCC CC 



cc 



fc--^ 



c cc c^c 

<^cl cc 

dec 



CCC 



ccc 
ccc 



_cccc < 

iTC U 

"CCC <« 

icscac 

l<cjc « 

«T«CcC 

CCC. 

:aoc 

CCC 
CCCC 

1. «3^C 
— . OOC 

^ <30C 

CCC 

c ooc 

- <pc 

~ <&: 
r cc 
c ac 
z cc 
c cc 
3 cc 
z* cc 

■£» <^ 
c^ cc 



<m 

<m c ccc 

<fC: C c-c < 

«aQ£~cacc<< 

... 



-cc 
CC 

<CC 
cCC 

■cere 

CCC 
CCC 

CCC 

ccc 
ccc 



X. •, C CC 

s c cc 
^ ccc 

:c c cc 
Ci c cc 
E c cc 

i C CC 

:c c cc 

CC cc 

c c JS3C 

<E<crcc 

CCC CCC 



<gC^ cc 



cc 

cc < 

cc « 



CCC*C 
<JCC< 



_cc 
cc « 
rcc 
cc 
cc 

ICC 

ICC 

cc 

cc 

cc 

cc 

1 cc 

c c 

cc 



ZL CSC CCC CCC CcC ■ 
!T CC CCC CCC CCC 
cc cc ccc ccccc 
I cc ccc: c 
: cc ccc ccccc 
CCC CC CCC CC CCC 
CC% CO CCC- CC CCC 

^cc cc ccc: cc 
^ cc ex ccc cc ' 

C^cC CC CCC CC 4 

„c<cr cc cc c c c cc 

cr ccc cc 

r ccccrcx ccccc 

1; C Cc cc cjCc Cc c c <rcc< 
IcCC CC OCT <2 CC 

rcc ^c cc: ccc ex cc ccc 
c c cc ccc CS . . CCC< • 
c Cc . CC CJKCCC CCC 



te C CC'Cu 
t c CC <c 
if c cC-.cc 



KMcc 

! c C C CC 

JXC CC < _ 
^Cccc 'CC 
:• «cc cc c« 
c ^cc CC .cc 

«ccc cc cc 

c ■ ccc^ 
c cc 

: ccc CC cC 
c ccc cc cc 

<e cgc cc 

c CC ".*« 

<sc ccr 

c cc cc V 



> >> CCC c 
C CC CCC C 

cc CC CCCC7 « 
CC CCC € 

pt ccc ccc: -c 

«CC ccc Ccc 

- . c c c j r 

c cc 



ci cc «aczcc 

<S7' '" ac C4CC( 

c ' ccc 

C c< vCjCC 

^_ 'C<CCC' 

- cccxcc 
CTcr 

3F 



LCCCCC 

JC ccccc 

pcc^cc 
CCCCC 

rcc 
cc 

: cc 

Z ccc 

i^6 



^ cc 

:Tcc -m 

ji cc ■ c cccc 5feccfe<c 
ccccc ccccc feccc 
1££2£ £S S^^ccc ccccc 
CC1C CC / Cccc cc ccc c 
c mzj&cz cc ccc - 
: cicjc^c c • cccc 

^ccccc cccc: ccc 

ccc <c«c^c «r ' 
jc c<?<r c « wrr 
_ c cc<r<r or nee 



_cc 

xcc 

^CC d 

rcc-«r 
cc 

1 cc 
rcc 
cc 



:< c c 

ccc 

(CC CC 

xgee 

cCCC' 

CCCC c 

^c« 

cccc 

r«c c 
cc ^ 
(cc«: c^«: 
ccdr^ c c 



c ^c4Ccc cccrc 

,ccc c cccc 

--= CC C C cc C 

,cc C> CCtC 
.CCCCliC 



cc 



(CCC 
CCcC 



ccogrr 

ccotCTc 

CCCCC ( 

cccirc 
cco:c 

CCC 

C(C 

CC« 



